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I
170
i
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.,#■
■"XJ
8-ofi
•-¥
■-■rf _ J.^ ^ ■■ ^ - A < ^>_
iritaMiM«M*ikMM
.fall m
i*M
To The
RIGHT HONOURABLE
William
EARLEof
BEDFORD
Barron of thornangb,
I BadiM) Sedfftpu^ in TefiiiiiQliy of
his real cbankfiilinefre for all his (in-
gohir Rdped onto him, and greae
jncoutagemenc in the work of the
Miniflery in Copettt'GAttkn^vfA of
his Pious care in lettling (o able and ftkhftff a
facceHbur to carry on Sit tvork of the Golpc!
in thefaid place. Prefentcth this fcnfaitig Trea-
tife.
417301
A3
To
TO THE
Reader.
Chriftian Reader,
kT « jajprif at coifiimnrliUmn to the enfn-
I mg trealife io let 'thee knorv, that it mas
ZH'ritteitnitdcompleatedhy Mr.Obadiali
Sedgwick in the tiiaeof his he jlth. U
hath mwpleajedGod hyjicipeffe to difeaahle him
jor fublich^ fervice in the way of f reaching, and if
by Frintingthat he kath formerly preached,he may
become further HJeful to the Chnrch ofChriJi, as it
wiUbe much comfort to him , jo 1 donht not hut it
will hmttier of much rejoycixg^ and great hetiejlt
unto many others, "Ihefi Sermons handle the do-
Srme tfpijtifying faith,. and if they (hall froiiein-
Prmmntal^ either to. rPor\ or increase faith in thee.
Let God have the glory, and the AumoHr thy fer-
vent payers for bis recovery.
Thy Semnt in the
work of Cbrill,
SPU. CALAtir.
■■**»» » •W f
^■, ,, ■^■^l^ifc^
To the READER.
(7W Reader,
His Trettire commendetb ic felf to thy accepttnco
upon a eUmbhiicCQHntytlit one is ih^kpo^n wcrtb
of iheAmb§r'^ the oth^i is the great ufefuiaeflb
ofthe fubjeQwhUter : The Authour is lAx.Okih
dish Sedgwick^ no novice in the chings of God>buC
one tbac for a long timey both bejend tbefeas^tttd
of heme, in ^ity %nd in ^emntrej ,• faith kept up cbc vigour of a
convincing Miniftery, wbicb the Lord hath abnpdantly profpcr*
ed to the convjerting of rome, and building up of otherS|tnd no
doubt to the tf^Mt^i/Ji^ji of many more, who fidU §ne dajf knem
thai a Prophet ^ the Lord hsih been amengfi fhfm t BcHdes, one
ofnexemfUrjgodlineffe^ tiiiUng experience in ibe wayes of
God; of whofe ^;i:^#i?^iir />irii the world bach bad a fufncient
taftein thofe ehei/e Tredtijfes that are already ^ubit(faed under
his name ; ccrrainly from fucb an nble hesd , and hdj hur$^ no-
thing can be expeded that is ^^7^^^ and flufiui.
'Tis a IjofTc, a iofle that cannot enough be bewailed , chat fo.
eminent and ufefulaninftroment, is now by bodily i^eaknelfe^^nd
frevailing fndi/pofitiene, taken ofF from his pubiick Miniftcrial la*
hours .- there is no murmuring againfl the hand of God > but
^ the wa iling of the old fi^ekpfowr able Miniders (hould be more
cs laid to heart; alas we chat are to (ticceed intbe Lords work
' (I am fure I can accufc onej with what 4 ^#4j[. and fme^ual
^ face do we follow their^rMr examples i and bdi^g too too
^n;^ early by the removal of fach choife in(lrnmcncs,put upon pub«
lick fervices, no wonder if we faint under the burden*
'Tis fome recompenfe for this Iofle > that this worthy fervant -
^ of God is yet alive ^ not only to honeuf his o^^n Aiinu
^ fi^n fwhich was moft confdatorj) by his private difcourf^i , full
of faith and gtirit^tnd pment, yea, cheer fiUfubmiJJi^n to the Will
"^^ of God concerning him ; but alfo to iingje oqt fach Treatifcrs of
'^ hk own, as may be^of moft nfe to pubiick J>enefitsir4 edificaci^
L— on* ' • ' - The
To the Reader.
r
■>^ ■
The other rci(bn is the nr/V/W/pM/f/ fif the fffijcO msittr. Of all
|«rim ftf*t6 b rtK cbieftft^ of the moft mtipfrfiUni cpufiimt im*
^itfrir<ronihe^piri?u;»l liTc^i^ortf^i^by /tft^r , but wc iivt hy
/4if;&; intb€chaine^fraacestfcfcnbcd,2 7#M 5,6,7, thtfint
link is /rfi/A , as givinj^ ft^^*^g^^ ^^^ ffficaey to all the i cft| wnac
is the grace that ) i^ Iderh the Lord the glory of his mertj,vgrd^
ijttt6pJT»4r,hu: faith f it honourech God more then an «»i.
f^rwt tntirt ikeMence to the )rWi^ w&rMt Lam in inDoctncy could
^ffifely have done ^ and ptttfeth hiin more then he was
dtQ^iettfed with f he/«sr tft/tdmn ; AUgrMefs keep time ftdd pice
vA^fmthy if faith be weak , /tft^rcaoaotbe ftfong, aor ^edfenc^
carried on htiixtenntem^ttr^ the back of ftMknct m\\ fiooa be
broken , and ttmftrmci tttnik bee a weak and feeble reftratnc
emourtttfisandpaffi^m, till we team to eomterbil!iscc^fr-
fim delights Wi^fmmrt enjdjwfttts. Faith ia the e;e of the futil
CO feetRtitsicocome^andehe Jb4>iiA>f the fam(,co receiTe Jefos
Cbrift,at)d^aHbeneftt» in him: Faith "-^^ax \ will notdi^
grelle tmo .chccofmnon place, cerrtinty od TreatKe of FMh can
he unwelcome to a graciont heart f ef^iaHf fnch an one tf this
if; where niacters are carrfed on withfoch nrMrurr and d^mon-
fif0thtt $f thi ffirit^ and ai t6 the /i/#«with tf^9mf riipwci^ and
yet tempered with^r^tA; wAjttiiemtnt.
I cootd fpeak more, bvc co a?oid ferpicion of fortialitj » and
privtfitafft3Utttt>myvp$rtbjT^rtid^g^m tad Father: I Ihall
only tdde thii, 'twere pity that fo eicetient t Treatife flioaid
oMncforthinaa age peftredwitli ftieh a throi^ of Jtrri^^jfV
Wriiars^ but that it h likely to be foand oat by its ##»! Iteftra
and hightnef[e^\\)kt a fparkltng diamond among tn heapof pib*
Mes and eommon (looei ^ The Lord continue the life of, and (if
it be bia graciooa wiU) reftore fo much of llrength to the Au-
tboor, that te may increafe the Churches treafnrcby publiifaing
thofe excellent Dtfcoorfei concerning the Cevtnam ofgt^ta^Mnd
other fucb like fpiritnal trgnments , which he bath i^ ftore by
him. Regi^^lum
THO. MAN TON.
MM
■ II mt
t ■ mmm^^'^^
The Contents of the Chapters
and Se^ions.
«
CHap. X . The Jependawe if the words. f. i
Coap.2. The words opened with theftverMl doElrines. p, 4
§. t. fh4M[e tfhe^t heeds change ef ejtimiitm townrds the Mi-
nifiersoftheGofpeL - f.%
J. %. Smfihiefitmers are ever inqtdfitive. f. 5
%.%. Thenhdnattdchoifethiffgthetrotdfledfiott looks after ^ is
how tofave itfelf. p. 6
$• 4. Forfims rightlj fenfikU are as thrmghlj refdved fcr the
tmam aadwaies^as for tbeendaadftope. p. 9
$• %.When God Joth throHfhlj workjtfott mens confiiences.perfenal
iapsrumfnefs mmfi heforgottmij diem who are f deal with them.
S. 6. TrotAledfimlt orn^ h direBed to Chrifi. p. 1 2
Chap, 3 . Faith in the Lord^fefm Cbrifi the only wsf to Mvation.f* 1 3
§. I. Whatfefits J^gfnfr^j and what kffule of Saviour Chrijt
is. p»l4.
§» 1 . What Chrifififftifieth, and of Us attointing. p. 1 8
§. 3. Vntowhat Cbrifi was amiated^and of his-offce cfaPricft.
§,4. Chrifi anointed to be a Prophet. f.z6
5. 5. Chrifi anciated to bi a King. p^zj
Chap. 4- What believing in the Lordfeftss Chrift doth imporp.p 2 9
Chap. 5* Faithin Chrifi defcribed p.jz
§, l.Thefpringorfountaineoffaith. p.^z
§• 2. TheSkbjeH of faiths ' p. J4
§.5* The feat or habitation off ditk^ p.^^
^ 4. The proper and genuine a^ of fait k p.$y
Chap. 6. theobjeSof jafiifyingfaitk .f4P
' §. I. The immediate objefi of faith. . p^^i
§.2* Th^ adequate and fropsrobje&fiffaisb. f.41
§. 3, How faith doth exorcifi it fflfJ^M$ white iCbrifi. ^,43
Ml 1 »» >■» ««■»!« I «■■ >«■■!» .«
The Contents.
» • t
k ■
§. 4. What, 16 the exercife of faith in Chrift as a Saviottr^ ^*^£>
ProfhetyLord. ]p.4y
•%,$.Five particulars about taking andreceiving Chrifi as a Lord
and Saviour, - p.46 i
§. 6. The confcijuent oijcit of faith, rcmijjioh of fins 'and rightC" I
smfneffe, and how faith is converfmt about remijfton of fins. ^,48 i
§.7, How faith locks on Chrijlfor righteoufnejfe. . ^-50
Chap. 7. How it may appear, that to beleeve in Chrifi U the onlj-^
^ "w/y. to he faved. Where are fame particulars premifed. p.^Z
§. I. The Argun^ent for the confirmation of the Do^rine. p.^f ,
§.2. TheftcondArgumt/it. p,6z
§. 3 . The third Argument. p.6i
§4. The fourth Argurrent. *f-^3
%,^, The fifth Argument. p. 64
Chap. 8. Qnjeclaries from this dcBrine, fetting out the fingular
ufe of preaciir;gandhcari?!goftheGojpeL ' P'^$
Chap. 9l Ourfufiificatifjntobejofndcn/yinfe/us Chrifi. p.6S
§. I . The word f f^! ft i fie at ion explained. p.6g \
§. 2. fufiificatun d: fined and opened. p.yo
§. 3.' The per/on jf.fiifiedisa believing finner. ^ p.ji
§. 4. The Rcmiffiin (ffinms beltng to fufitfication. ^ ^.74
§.5. The right eoufijcjje cf Qhrift is thatbj vrhich we are fw-
ftificd. P'7^ .
§. d.Thc pifiification ofafi^wer is a gracious andjufi aHun. p.78
Chap. 10. The difficulty of beleeving. p.jg
Chap. II, The facility of error and wifiake about beleev'ing. /.84
Chap. 12. .Thefure and dangenus mtfery ofunhelitf p.Sj
Chap. 13. Sules for the difcovery of faith. p.go
§. I , Four things premijedfor the manner of evidencing cf faith.
p.90
§.2. t^f true love of {^hrifi an infallible and ejfential evidence of ]
true faith in Chrifi. ' p. 96
§.3. Inward change and fanRitj of the heart an infiilt.:le
tefiimcny of a living faith. p.i%
§. 4. True faith takes Chrifi and him only to be its Lord^ p.:ci
§.5. Faithmakes.the heart-humble and Uwly. f-i03*
§. 6. True faith is fruitful. p. 1 04 ^^
§.7. True faith defires and endeavcurs after encreafe. f.107
§.^. Faith in Chrift and a mimrnjul heart f9r fin ga togetht^.
f.lcS Chap.
The Contents.
Chap. 1 4. SingHlar comfort for all true heleevers . /• J 09
§. I. They are in the way to heaven. f.iio
§.2. There $6 areal and bleffed exchange hetwixt them and
Chrifi. p.iii
§•3. They are in fmgular^Jovenant rnth Qcd. ^•?I4
.§.^.. They may now with l^oldnejfe approach the throne (f grace*
p.ll6
Chap* 1 5 . The Agreement and difference of ajirong andwealiifaith.
§. I. The habitnal unity of trnefaith^ and wherein eJcprelfed in
jour particulars. ' p\li9
§.2/ Theintenfive dlverjities^ffdlth.wheriin ihm'^is a differ^
ence. • pi J 20
§ ♦ 3 • Signes ' of a great and Jlrong faith. P-^^S
§.4. Signesofaweakjaith- - f-Xl^
S . 5 . ^ omonfiratifins cftheti^th effaifh tha^h^fr^l^ ?• 1 3 6
§. 6. TheconcorJLineeofnll fa}thy^hkii is t/f^, Upbhthir firong or
w'eakJnfnndr.metJtal comfort s." *" '' ' ^139
§. 7. The ine^nalit) cfjirong andweak^faiih^in refpcB of cir-
cnmfiantial amforts, and feme other conf^quenccs. p.\j^6
• §. 8 . Motivei Uogreaten onr^ faith, . f'^S^
CKap. U5. 'EkhorPatioWtoJaiaur for faving faith.. P'^$7
§•!• Motives to get favingfaitk ^^j ,%h'58
%.2.Impedirr^cnts & hindrances to thegeting of faving faith, p, 1 68
§. J. Meanes by which god works faving faith. . . '^?%'^76
§.4. objeBions that hinder from he leezting. . "^ ^ ']p.l84
ehap.17. Of living by faith. p.Zi6
§ . I }^l^/?^r /> is in the general to live by faith. p. 2 1 8
§- 2 .To what ftates of life faith may extend, p.ZZO
5.3. What it is to live by f^ith on Chrifi. p.iii
§. 4. Argjuments to mwe ns to Uvrby faith:* •*' . «^ -^ /. ; *:pf 229
Chap. I S.The improvement of faith to a full affurance^ P^^59
§. I . What the AJfnrance of faith is. p.260 ■>
§. 2. Whether fuch anajfnrance may he had. P-^^J
%.l. Whether every belteverjhonldftrive to the ajfurance of faith.
^.267
%./^. Arguments tomovebeleeversto labour for affurauce of faith..
p.269
§. $„By what meausthefiulmaygetufto thisajfurance. paBo..
CHAP.
rr^.'-*
v*A-.v
T^ 'iT
.;.«..^>
'^J.V
Imprimatur,
^'
3'
Edm. Cala^my.
^ . _ ^^k
,vV,
<
Chap* I
The humble pmer refalvecl.
»
^ *.'
^
y
A
The humble finnerrefolvedwhathe
(hould do to be faved. ""
A5:8i6. 50, 51.
Sirs ] What mufi I do to iefaved.
Andtheyfaidyhelievemtht Lord hfits Chrift^
•andthoHJbaltife favedyOitdtbyhmfi.
i^tmmm^f^
i«*H*«
r •
r
%
K
CHAP. I.
The Dependance of the words.
fmUtid Siku ( on ttkeir journey ) m$kt aftcp td
yA#%l,achiefe City in M^id»ms^vcr(. ia.Thcy
btd a rpecial call for it» wr.^. Being there the
»#xt Sdtl^Mth^ they applythemfelvesto Vrdjimg
and Priscbimg^ ver. 1 3 . and each of tbefe ^at
crowned wich a blefled eftd.
By thef^^ttiet»LyJU uecmfgruJ, ver* 14, if. By the latterithe
li^iim difpoS^ftd^mt ef^ DM$ftU, ver. 16, 18. The Word and
Prayer are tbegreat power of God to change the heart and coo*
querSata&
Bat if we tronble the De?il, the Devil will notceaft to rrbii'*
blens. It bath been the lotof Ae beft )^iftcrs, to do mod
good, and findoioft ai&idtoo. Lookliat in the 19* ver. and
there yoa (hall fee PimltxA SU0 caogdtaftd drawn before the
Rulers^
B Good
■ '_^
«.».
Good God U T^c Tanl (hovAd be qucfiioned becaoTe he did
caft out aDevil / But tbisisnottbcxnitterobjedcdy nor the
)
immediate ground of the trouble ( Hfr M^ifttrfm that th$ heps
of thfir gAUies ihiigpne. ) Howftr Vfill cbe love of the isirorkl
rhruft a man ^gainft Gods fttyantt,evcn Tdul himfelf is brought '^
to the Bar.when he cuts olFthe gaines which the Devil broughr. ^
CovetoM hearts dnigood MMJleri cAn never sgree. * They will , 4^
rather fell (hcTrii/AthiafilofctheirC^iwf. . .
But being DOW b^ore the Magiftratc,wfiati9 thcif kcnfarion?
Wt.at / That faulmii SUaj diil caft out* the pevil ? No.That .
rhcy who were the Matters of the Damofel were impaired and
difadvantaged by their Preaching? No, though this was the
ground, yet fomething elfe was the Pretence. This would fceme '
lomewhac too bafe,Md therefore tbey prge againfl tbem ano- , ]
tberaHegatioo,: which they knew wo^ild.eafily take, vern2o./i * ^'
^hefHelfig Uv^sexiesimg^ trpe{Ui0iiir'€nji^^^ il. Te^cb"^ ^ -,
Cnfiomes "^hich-nre net U^fnlf&r ui f reeeive^nersi ohferve. hini f|
Komans, fi— ^
^S As if he faid,rtiey are a couple of fadious and fchymattcal fel- >;
lows, men of a fingular fpirit,given to innovation^ fpcak ftrange
things of one Chrifi, and off Believing^ and pf Repenting, and we
know not #bacV
Tbey need fay no more, prefently there is an uprore^and witli^* i
Qut any more ado, right or wrong , they have Juftice. The Mm^
^gifirates rent their clethej , and * eommand i^ hfMe them,
v«r;2ai. ■ ■
, "And iIhs is not enough, befides the whip Ahe^muf^ tajt%c
_ Priien,4ind hekfptfafe ani clofi^ vctfc 23. ^HMred efgopdaeffe
doth many times precipitate evit men to the aUs^pfiajftfiici^
and he who hates a good man, will many rimes * become a bad
ijadgc. .;
putih the prif9n and flocks they are.and the hjUr\%Ahflrill ' ^ y^
ioexecHtejSL%lht^ knjitft jib command, verfc jQ^^.He dfd thmfi ^ ^
thtm into the inner prifon^ and made their feet fafi in the \
:. . A ftrangeprd^identeiithatof Gorf,P4»/and Si/aj arc fent M
, to prifod tb c^trvWt af Jay*er, tatfr^toofe iiim, who b6und thetn, /^ -^^
' to beale hftri^rtiio fcour|ed ^:lftm, God hath feme fpecial ends f
in the times and places of bis fcrvants fufferings. Weil^ac Mid-
night
i
\
1
1*. IN^
Chap.I» The hutnhle Jimer nfolved . 3
Son «n bolt out our Communion with God. Prayer wilf get
rptohttv«nii.difpitc ofall oppcfidon, andeven^ fuffcrmg
H«vM.and the He»v«n Ihooke the Earib,fo that the foH»i4tm$
j»i««tm.*-«^»'r4 Uoffd,svi.^6. I do not marvel th.at
^iTSrbteake the bonds of Iroft when I know u « able to
break afunder the bond! of death It Iclf. •
kn^w Jia efcape of *U his prifoners,for whofe Uves.probable « «,
u . \- mnft oav his own, and therefore m a paffi-,
?n«e def^ratt^^^^^^^ i^-)*« /-' ^^ .. /^"^ '' ^* ^'"^
'"" "^' P4«/efpies him,and cryes out with a loud voice, ( bold, Md ;
^%flf^ h^^> ^' ^' ^ ^'» °°.' * "»*" **^"' *" ^**
^'iii,icbwbenheh«dfcatcM.V«Ifo°°A9. *^ -
alteration » « this Jayler, verfe 29. He cam* tn mmhlwg.
What te who before made them to becd.doth he now tremblel
te thatbefore caft them into the ft~I«>d<>th h«ome tremb hng
to hem 1 What were they . or what could they do (hackled ,
and fcourged. and imprilooed perCo«>., that he trembled before
them' But lo he did. Jr^W. *i/r*#r««^rrmW.r/,wben God
hath once touched their hearts , yet this is not all Heal^o
MsS^i4*f^*hem,- :Hc.i8.4iponhiskreestoaskthemfor.
^Jtn^.lor his c^el ufege ^4 f^^^ ^r.,s ,k«
But wkjit ol all this. All this may arifefrom fparks of pitty and O^jt^.
humanitvn; • ., . •. ■•••. <•!'■•' '1,. t'-.i «;-iV-„f«ti<ii»* Sol.
Nay>t'thereiaa.pe^teK matter then all tTi'.s.- '^jfAfatdhe,: ^oi.
r^Luid9f^*I^vtdi (Asifbefaid) ramma^miferable
ULi, l have live4 wickedlx. an^ done wrong to «jny of
SrMpJ"ieo4.,.^d in particularto Y^f iGood E~d fh^
ffiallieSme^nWl ypn af e tl^c Minifters of P'.' J'^ J^J""" J^'
have pity oa a»,.and flpewunto me what.I Aay do tofave this
^wSLpi/,and^«-Mnf«^erhim? theyfaid. 'Bcl^ve
the openiitg of the words Chap. II«
iM tbt lard hfmt Cbnfi, i»Kd tboM Jhult he {fvrd. And" I b^
ftechyoa marke ic, new immediite tbeir anfwer it to hi.
qaeftion; they do aot JUy, at the High Pru^j to afflidetf
IttdMjftk^thpmtpthat , they do not upbraid bim with hit bird
tndcnieU arage. They take not that advantage,And fay, nay,
now doth thyconfcicflce trotble thee for being (o wicked,
and fcoDrging ns To fliarply? yea, and io let it; doeft thou come
fwdireftion atid comfort to at^vhom tbou haS fo fliamefiilly
abafed^
No* they forget the injbriet. and prelentfy poor in the Oyl.
They inftantly dircA bim into the trae way of life, BtUtwif-
tin Lord UfMtChrifitittdtbtmJMtktfAVti. BbC aKWC ot this a-
non,
T have cholin tltis text on porpofe, that t may proceed to tb'
oext article of the Creed (/ btlitve i» U(kj Cbrifi am- Ltrd ) yo
kt it is expteft in the next.
Ent before I handle it,give me leave to Anatyfe the wordi,ari_ '
to cooch Dpon fomc GnguIarcopcliKion;, and theni will/«.
down apOQ the Article itfejf more fujly^
CHAP. IL
Ihe opeti^ng of the words with thefevtraU
pQarineJ in the. text.
* .
words oflbe text do contaiiie two parts.
t/icMf§ af('onfcuM«e M h.frtpomHdHiky* trtw
U*ndtTtmlinglinntr'- T^leca{eil not for a-
<her, bnt f or Aiw/i/f, vkatfliMS / Jj t» Ai«t noc
OQt his Ricbes.or wealth, or his body,<bQC *"
»outbi5 foul: AndthaCBdtformeev fficmistit
o)i,h\it for praUicdh, it is acafe about his f«lvation,4iid aboni the
meanet which he fliould take to anainc i. Sirs, xthMjhaill d$to
bf^tdi
Secondly
"•"■I*"
Cb^p. i I^ with thefrueratt DoBrines in the text. 5
Secondly, Ti^ r«/#- fnllj refolveA: ( BeUeve i» tiac Lord^
pfiiS^ Cbrift, and thorn Jhalt b$ fivfd^ } As if he faid,
^hrifi is the ondy waj XoHeavin^ andy;«t/ib'Ucheonely w^7 ^
to Cbrifi ; ^^^bath gwtnf ejus ChriH CO finntrr», and falvation. HT
in blHl; And vhofoever htlitves in him^ fhaii not^ perifh ibut
kavi iitrfhkttiifr. Now (bco,bclicve in hmi^and you'fhall be ia**
ved.
There are many concluffons emergent from there words^
I will oDiit moil of them, and oneiy infid en the lac-
ier. ■*
Change of heart, heeds change of eftimaxion iotPard the k
Min^^rsoftboGoffet. The pay )tr ft Ifccic before bad abafe
and unworthy opinion of ^441/ and SUai.hxki now Lords^SirA^
y^tjhatlld^f
Afttbe A/4M IS, fo the Judgement is, and Xewmfi of Nature;,
bath with- it ife^nefe of Light. We can now fee the men and
thetraiithority» and their olficeiaad embaftage^andtbe end of all
thei^reproofeS} and in(!rQflions^,'iiid therefore the very feet of
them^^e hing good tjfSngSi and fu^iijh feace aifd (alv'atm^anre
ieatttifuL
It argues the heart to iie bafe andfordid, vt^bich can flrgbc\
and fcorne the Meflengers of Chrift* be bach no grace, wbc
can contemne and^ vilifie a Miiiifter of *grace. Bot tw^
tbin^GodeterwOrks^wben be confers graice^' ( c^i«. ) Af^a
eftbeWerdoj^ Grace , and M Monemring- of the Me£engerrof
Veace.
. Senfible finners are ever inqdfitive.Si^rn^batfiiuindt}zn^ fOj zl^
they in\^fiF; i, j^. Even-ther wttefrkktdinthetf hearts^ they cry
oHt, men and$rethren* what JBallv^edof
There ace two forts of Hhoers. ' '
FiFft,fbffie are *4rJkifi/,iinfcnfibfe, wfroTly ovcrgrdwn wfth fih^
and txtfoafienng^ Eph. 4. 18. Tbcin fitris in them, like the
watersin the Ocean jander all which;ifa man doth lyc,yet he
feefes no weight nor burden, becault tht Elements in their pr<H
per places arc not fenfibly weighty : (o where fin is in its center,
men are onfenliWe of- the burden df ic. Ttiey feefe it not,
;i nor their mifery, and' tbcceford neither cOroplaine noren*
quire* -
SffcondtyyOther^ are tnade ftnfiile , not onely by tire ordinary
' > - — '■ ■ ■■■■' ■ ■ I ' ■<
The humhlefinner refohecL' Chap. II.
\
\
Ifghcof anaturallconfcience, but by theconcrary principle of
new and infufcd Grace : Ic is wicb them like as wicb a mao
recovering out of a deep licknefle,his healcb comes inland makes
him now feoAble of his weaknefs, and complaining, and de(i«
ring help. • So when God doth by bis blefTed fpirft work the
lively fenfe of (inne in (be.hearcofaperfon, the bafenefleofk
the danger and mifery ofit. O he cannot now remaine thus*
live chus, he muft have ^ guide, he goes.tQ a Mfffcnggr^cmoU
iA«if/SioiiCo tnflruA and direft him. r
For Hrft^confcience truly awaknedjcannotbeare its own bur-
den, Its own divtfions, feares.accufations, prefent condition, and
t^Heiefote thrperfoo willenquirf whether there be m0 Wii9# m
Secondly, againe, fenfiblenefle of (in is Opus refpiSkwm,. it is
a work for f ui tber work, God doth for this very end cnakff as
feoiibleofourdnand mitery, that we might ienquire after the
meaner of grace and fafety..
* Tbir^ly^oflce mose, (cai fe <>^e fcnfi(^e ,finnei of vuny .4bott«
fands that is able to be bis owa Coanfellor^o.r comforter^ Wf^ace
not able always to apply thofe fweet diredlions^thofe prpper and
heavenly comforts as God promiies^to our.owa nec^ilities.whicb
yet we may diftribpte withafnll and (ender heart/to. others in
iibair e^igencw : for, there is ^a great differeq^e betwixt the pr^,
fpfiAg,0f((omforMni^fht ^pipffgt^fc^^firh.fi^^bfi isppropofe:
i^.ba^ba medici/if todeliye^jHewhpisio applyit, ba;b|| ^le*
dicinetotake. There be many contrary arguments and rifings
pf anunbelieving and fearful natDre,in the perfoti who is to apply
cbe f^iith,tx^gctJniffQfJ3o4sfr^imf< to himrelf.fo that he is not
alwayes able to fee the reach, a,nd coiqpaile .of theipk' to bic^felf;
and therefore no marvel if be feeks oucfo.^ diri^^ion^in the mid ft
of bis ownxQafuGpos,.and for a help to ^pply jn Uie mldft^ pf his
QwnfearesaaddiftradtonsJ ' -.
. Thi m<ii^i^Mfid cioify thing ^bicb tbi troubled, famii Uoket
<^^,*fi *^?f -7fl'/f^' ^ /V/fM / s^r.h ^h^^ ]^mU 1 4^ iQ h€
^.Jhere;be, divers lo^s, pf trowles^:. and according tOktbeis *
.grounds and qualities, dotb every pcrfon lay out for belpand rt-
roedy« Some are troubled with meeryS^i^r/}, and heJth i^ the
^thiog which they woqM li&ye. Some with poverty} and riches
■^N arc
1 1 mm iimVrm ■ TTTf *i Ti
are the thingrwbicb tfacy wg^&M bave. ^om^mi^ignofftiny^uti,
f4vmr/inigo9k ofinhn is the:tbing which they woul4 bave.
Some vrich cMfwSrdaffilti^n Mndfumfimeni; and exemfthn is
the thingiwhich they ^oold jjiavc. Rfm^Pt fr$m mi ihis "TUiue
$6inc:iTC'rroaljledwitkjifrfr/^rf^jf/^M/yfiV»ritf- f|i\d ^jii^r
dfideafe is fih e thing which they woald hive«
Others arc ttonh\td.fnf9MUf0r their finnn, by whicbGod
is di(hoa0oredy iand tfaei&'betct> poJbited; ncxva bowthejfe
wdy h fau€d\ This ifrtfie ibtng fwbtub thfife. WouM. \sw^f
Come to i foaf , ^feofibly groamqg .MrKler the $r^ght ^jf ii^ne,
and fay, why ? Soul ht of good chief jhon hafi goods UU upfor4m4*
nj jiATis : Oh fayei thdt (oxi\,miffratJe c^mforff^i are they to
mt^LordbemercifttltomiMjinner. Come againeand fay, you
have many good f(nd kiode Srieod^s Ailas fair}i> th^ Coulj friend s
uxc Phjficians of no value to Toy troubled and perplexed, (qui :
JLordhi mirtifnl to mo dfimmr* Cometo (batf9uh, and difcourfe
to him of the defeft of fin, of the richnefleof divine mercy, of
the Grace that God bath promifed to give, of that forrow^ oJF
that reptotancie, of that faith, oi that blood of Cbirift; O pow
fayes that foul^fiiy on,give not oytt^mere;) is that \vbich I vyould
fia^ve^atidGftfrff^and Ghrifi^znA SAhatjonjihl^ is it which I would
have, how I Ai&y be broughc out t>f this mi/et^ble and damnable
condition. Suppofea man were very fie Mnd one (hoold come
aod tell him many merry tales, to delude the fenfe of bis fick-
nelTe, tins were nothing to a maa (ick indeed ;; for it is noc a
xg\t^\xkiiihil^bmt ZlffjiJicl^^sffUch wodld. h^lphim;:heha4 riichi^
|yy imich fa^are the Phylitian! difcourdng and counfelling, and
applying. So it is with, tiie tru{y: troubled foul, yea that i^ it
which he deltres and would have, ro hfet in tho tight way borv to
,f4v£ bk fouU Shi^ us the fathf^^ (aid. Philips and that m
^fifffl^veffti (o here, ftiewinethewayiof^ftl^vaciQn,<and I deu enD
-inoiv. f. • 1 ' .,- ' '•'•/) .1.; n..'-. i . . .^
And'riie.Teafofiofitis(Ihi9,^e<?aufc, .\
There u nothing which fuiff r»ith the troHbUdfoulJfMt the i»ay ^f
falvation : the helps and rtmediesOf it are not to b^ fouadunlefs
iiithefewaves^ ' -u . .. /^ ; : , ^ ;. j^.^: ..; . r: • ^
IftiMnbat!b'abafdehotrfaisi9M^4.tak4&i(pfi^^ \% the
ttljr to cafe him^f if a mart bath la* feavQUf) cure him of that \
and .
' ' 8 the hnmhlefinmr rejoiced. Ghap. 11.
:ani thb is the way to help him ; if t mtns bone 1>e ooc of joync ,
fee tc in his proper location, and this is cbe way to comfort him.
livtike manner i% ic here. 1 he diftrefles of the foal are fpiHtutl,
and only fpiritaal wates relieve fpi ritual troubles ^ I now fee
Godac difference with me, how may I be reconcited to hiini
I fee the difliohour againft him, bow may I pacific hxai I feel
the guilt of fin, who (hall take that off for me? I would be a
cfbangedand new perfon, who will work'this in me? whatcourfe
muft I take to get God to look gcacioofly on me, to get thcfe
fins pardoned, thii heart t^ bie faiSiified/
2 cannot paffe over tbi^ pome without a.wc^d ofapplica-*
tion.
'ZJfe. ' If falvation be the maine enquiry of a truly troubled foul s
then verily many people have not yet been rroly troubled for
their flnnes; why ? Becaofethcy ftrive not how to fave their
foules.
The Pfafmtft fpeaks of fome^thatG^J M^j/ npi w tbrir iboM^btf;
and we may fayofrome,that Salvation is not in their mindc^«
He who hath abundance^bath this queftion, uho mllp^ew us mty
good > and he who is in v*nt, bath thisqueftion,Witii/ fiali ld§i
Eut,)i»i(4^/^///j0r#^^/4t^#J?fewthtQk0fthis,itis a marvelous
thing thatfo noMe a creature as man, who carries in hiln the
Angular (lamp of heaven (^ fffirhual and imimrtdlfiml ) (hould
io infinitely forget both himfelf and his errand inter this world*
Isnm a miferabU finntr ( fatd Saint HUrcme ) ^mdhvrn enfyjQ r#«
pint^ We are born iranfgnflirifrom the womh^ and with bell at
' our heeless God is pleafed to draw outtbethreedofourlife,
and to vouchrafe to give us this bint jthat we are (ionersi and
muft dye. and if we chitige not out condition we perilh fore-
ver. And befidesthae^hehathaddreffed the wayes of Salvation
' to our hands, foplainely, that be who ninoes may read. Yea,
and there is fometbing imp4anted in men, which fecrctly inclinea
them to be affb Aed with a general! defire of Salvation; never*
thelefs, to obferve men bow varioufly they flye off, how little
they minde that, which moftof all concerns them; how infi>
fitteiy one drudgeth for riches; how iUimitedly another pur«
fues plearures;fo that when we coma to dye,we have hardly
thought wherefore we were borne. There is a Salvation, and a
way tending thereunto, but «re forget that all our dayea:
Wc
t
Chap. II. wtthtlxfiwraUDoSirineJinthe text, p
V7t hive other employments, bac lee us foberly recall oor
fclyesr ' .
Is there any thing better then Salvation? i-^
Is there a nearer thing then the foal? " i*
Is there not a neceffity to be working in the way,if ever wc 3*
woald attain unto the end.
then let this ctke us opjiet heaven take us np; let oor foult
take us up; but let not our Hns^ let not the world cake us up.
Vbi fomfa ( faid Saint AHgufiing ) ubi exquifitd tonvivh ?,
9Ai gentiormm umbitio} mbi argenti & «^ fondm immenfumi
TfOHficnt omnia ab cculis ejns^ fmtatnr rf quiff ere eorjitts ejus, ^
habitat in infirno dnimaejm^ mtidtiflksM sgrps, ftantavit vintM^
imfleift horrea, yet (kith he. Smite hsenoRe. He cnlargeth
his Fields,pl«nts his vines.fiils his Barnesjofeth his fouK the
like feith Saint BtmdrJ. Die mibi nbi fmt amatcres feculi, qni
jsm J^fuerint 1 Dic^ tjuii eis pfefmi ifumis gleria? Brevis Utitia ?
munAifeteneidi^idcarnitveluftds}qmifidJdd^
jeemftfbijdHantieiHie, care eemm vermbmiiBie/mimM iguibw
depMMmi iMferna/ihei* /
1 fay no more, but labour to fave tbat^which if it be loft, the
world cannot procure ic>apd believe tc.that the foul can never be
iiaved by that which is not worth a foul.
Another condufion from the words of the t«t may be this 4*
Thar per/ems rightly fewfible^ wre as throMgblj refolved^ for the
emam$i ami v^ajes^asfar the end and fcepe.
The Jayler doth not fay I dcfire Salvation barely, but wW
nmff I dot e be faved>zs \fbt faidjdeflre Salvation, and I do «
conjedure that it is an end, and therefore means there are lead-
ing to tt:oo w what foever they a|ce,point them out unto raeithat f
may apply my felf for the prolecution of the end .
There are two things which deceive a mans heart.
(Xie is prefiimptioiH which is a skipping over the lel^on, and < *
caking forth before we have learned our part ; my mean-
ing if this^ that it is an opinion of pur bappinefle, with-
out Bpy nk of meanes : As if a man went to heaven as
the Ship moves in the Tyde , whether the Mailer wakes or
Heeps.
Another is hypocrifie, which is an inquality of the heart to
^lihe waves of Salvation? No hypocrite will apply bticfelf
'■»"»»■ - 1« - I ^ -■y^'W H - ■w»%g^-^< UUl ■» ''* *
■■ Hi -■ ■.■JUS.
Id tbi»pnht^6fihiW9rih . Cha|>.]J.
f » — --
c<>^ <vefy IhLrtg v^bicH may ifidted fsive hiro. Bat whcfe ihc
beartis rightly underftanding, and truly fenfible, there is not
onlya confidcracton ofMean^, but an il irhiced rcfolution for
all the wayes of Salvation ; whatfojtv^r coorfie Goddocbby
bts Word rcveate and preftribei for that itiscerolvedand pur-
pafed, chough they tnay be contrary, to my proud reafoning
and ciBp^ity; chough tb^y maybe contrary to the bent ofoiy
aflfedhomjthOugh they miy require much time aad .ctn{»loymedr>.
What the T^riff^ej fptak wirb a difimtltng Arnr/^chac the fin*
ner rightly fenfible of biscondt.itony affirms.with a pfaine fpiriti
of tru^ intention. The Letiihe m trm Md faithful wUkre ft it^
t>ktifi m, if^e d0 ft^t iv4n4U9fdifil i0 all things fir the »huh th^
L^ri thj God JhaB fendibti /# m. Jf hither it he geed^ vr uhether
k ht tvil^tee reiH ehej the v^ke efthe Lerd ettr god te rehem ree
fend t bee ^ that it ptaj he well mih ns when )^e ebey the veice efthe
Lerd 9ur God,
* He who will be (aved muft come to tbis.todeny his own wilt;
tocrucifiebisownaffe&ions; to captivaccbts own imaginatt*
(^s;to refigne up his own defircs ajid pleafures; co affltAhis
It^art for bis fint; to give up himfelf ro the role and commatul of
Gods Word; to draw off bfs heart from the world ; to fettle
. aft his confidence upon Jefus Cfarift; to watch o?er bisown
f^tftt; Tolovetbe LordGod with all bis foul, and with aHbis
might : Thefe and other things are re<}uired as the way to
lift, andunto them all, dotba(inner,rightly fenfible^ yield op
bimfelf with alt readinefs and gUdneflfc*
For as nhicb as, though there ma^ be fome difficulty in tbefe >
yet there is Salf ation by tfacm ; yea, and there is a fingular
help for them ^ as well as a fpedai rewsurd ^ but the prefcnt
and former ' condition and way of Qnne is engraven with
much painesi and fore horror, and death, and hell ; But I pafs
on* •
Another conclulion from tbe words 15 this » H^ben Gedd(nb
thougblj ^or^fifon mens eonfciencee ^ ferfenall enfmrieetfneffei
mufibefarfifiUen hj them who sire te deaje veiih tbem^
You fee here that 7^/y/ and Silsu fpeakes not a word oft hts
cruel nfag^ towards them, but inflantiy addrefle thetnfelves
to the dtreftiont)f bis fafeC|^ and con^fbrty BtUeve in^be Lordfe^
fniC^rifi.&e. Wc
' " ' ■*■ «- •-■' ' ""■* , . m m , ,m "m iv ^ mi
Chap. II. »ith thifizf^raU PoSlwm i« the texK n
• mi I
We read of cbe Father 0ftbe Fr^Ag^l^ that when his Ton came
humbling and bewailing biA fore-p^ft mifcarriagei of Prodiga^
licy and Laxary. Hefaw bim afar #jf]W roftt^i m^at him^atid kjf*
ftdhim^andpMi thg raimeni §» him^ and a %oU Ring. He 4i4 nojC
rate and upbraid him ; Nayjwill not lookonchee, IwiUnoj:
accept of cbee, go now to thy Harlots, amoogft whom thou hafl;
riocoufly wafted all that goodly portion which I put into thy
haflds-.O^nOjbe accufctb not him,wbpm he bearcf to a^cofe bim^
felf, and reviles not bim» whom be fc^tb to coQdemp.binil^lf,
Ic is enough that bit Son tpha W^s hfijn naw m$$rn€i ^aU. tk4$ ^
•rnhowas dead jli now alive* ' • *
We muft imitate our heavenly Father in this, who in the' Ce^
Vinant rfgraea, Will fmrgivg plir hi^UiiSj and r§m$mber our fins^^^^'^^^ J4-
n§mor0. sp in another placCi Iftk^ wifkfdmU m^nfrmt 0^ hi{
finms that he hath committid^ and ksep all my flatutes.&c^ l^^^^^^^^-^ijia
hie tfanfgrefions ^hkh hf hath cmmitf^kfy (h^lnot ha mmht^-
fdnntcbim. Wby ? Brethren, //"G^/fr^ilv^i the man, all the
wrings done 4gam0 £m, (hould flot we forgive thffma^r fr^
faffet afdinfi 1^ ? and what have we tp do eg ftph0id$ wbd^p (7^4
is pleated tofergive and ccnvertl arid what (hould we (land upoii
our i^efp^iWhen God batSi pafl by all tjbe iQdigpff iiff f»i\ lipoa '
his hofMMur and glocy ^
There are two (bitf of finneci^
.St§Mt»iLi^ref0lmt^mhokn^w bow to flight jner^y, QegJic^ i*
eommandi and to fear at the threatnings ; A fevere d^AVA^f
cistiono^/udgmene and wratfa^ a icio^vjaiofi ipd fggr^vf^dn
of tbetf linnes , see the pfopor iiikov^^t^ for tjiep ^
For where iiath God fpokea ^ wood of peape^or cpmfoi;^! pr ^^[f
cofuch/
BteeJmg^nddffiOM^ who JMOdbld #t. llhrMtaifg;, gf/j^ for 2.
mercy, fiaiat for deKveraipce; and cbi^Bgey }^tj^9^ Mi^fi^*
muft biivef;## of fky\ ao^ ungmei 4fidlkjfmM ^fOfU fchey )W*
not femrin fcerfiens^ nor add ceivorsjto thfi afl3i#j^ # |>)if frif^h
Mm J to'the Ckfti^ee. Xkiyms&hituU^piihajhfpl^eftiifd^t^ t
give them itamyfer 4ififes, obeOfl' ef}ef fer m^rmngt^ti>e: g^r Efaytfi.
§mei$teffrt^^ fbe^trit efitea»mefe^ ^i ihfj, fmif f^4
trees ifri^ftei^ifmffe, tlhfUtntin£ if the f^A^ Hih !^ I X j ?., !•
In tfaefe cafef^we are not to look on^oQcielvesjbnc on our.pflSc^
not on our own indignitiesi but on the patients aecejiities chi^
C 2 way
1 3 The optning of the words ^ &"€. Chap. IL
way wMcbGod (ook$, and fpcaks, that tnufl we fpcak aifo*
NourGod looks on the Contriu tc revive cbem,and /peakcf
comfort CO the troubled foulcs^and therefore weinuftbe
Bient to opbratd, and ready to direi^ and comfort afflided
fouls.
^^ TreubUi fouls ma ft h diuSleA to Chri^ : for this ii it which
P4iy/and.^i/4/adviieth the t!K\^tAlz^\tx^Bdiev€OHtbo Lord
^ifm Chrifl, &€. They do not diredbim lo any man or Aogtl,
to any pilgrimage or Saints, ihey fet him not up on any
felfe-ftanding proje^ , but, Muvo in the Uhi, ^ofmi.
Cbrifl. ^ .
But why to Chrift? ,
1 . Becaufe none is a ppointe d to relieve a troubled fool butCbrift.
Him b^tbCodthefMtborfoaUd^And he was imohtedtopromh gliUl
tidingr,
2, Secondly, none is able to paciiieand quiet a troubled foul^
but Cbrift; wfafatfoever is (inful or imperfed.cannot be a ftay to
an afflided coufcience ; But Chrift bath fifftU figbto^fnoffi \
l^e hath wrought full rcdimfiim^ be is Mo to f^t iotbo tttm
ttooft.
3« That which cannot fatisfie Gods Jofticctcsn never pacifie sn
afflided heart; but if God might be folly fatisfied, if he might be
reconciled, then the confcience would be quiet; now Chrift bach
done this, he bath tm^idffeaeejaLnd become ji. atrft^ andjs a fropi^
tiatuiTj&e.
He will relieve the afftided faearc. He is called a mirdftUHigb
PriiBf and one who is tottcbed wtb tbe fooling ofottrinfirmitioi^
and be viS not bro^l^tbo^ brnfod reod^ and be c^Mi tbo bo^tvf lMdemt0
*^fp^ to bittt $0 bo oared*
There be three tningawbich' would aarveloofly eafeandje.
frefli a ironblcd foul. Ooeiif beconld gee off the guilt of former
fins. AnotheTiifhe could get foch a righteonfhefs^as with which
oemight boldly ftand before God« A third is, iffae could get
hfs heart and wayes to be cbanged.Now CbriQ can yield out all
this : his blood gets oflFthe gilt of our fins, bo^ u nude fin fpr tu^
tbstWfWMfbonosaetbo rigbMotfneffeofg^iinhino^Miht can
cliaii^otfrnatureibyhis blefled Spirit Therefore the Apo«
fUt iatcb^tbai he is mnd^ rtdtwiftion^ rig/ktoHt/nofo^Md fanWfi-
€0i$nunto ttir.
I Bat
mt^mmmm^ttm^l^
Chap. 3.
' — -. II I » 1 ^ ^ 'l I ■.■■.».|ii.. I I I ■! I 11
^dc r pafle over aH thefe concIuSphSi and come to cbac upon
which I tnoft fo inc whac infilt .
■isa
»3
WM
GHAP. Ill:
Faith in the Lord JefusChrijt the onely
way to Salvation.
O hlkvi in ibi Lard, lefms ^brift in he only
^^ af SiJviUMtt, The texc is cJeaFe for
Parallel places are thefe. Mark. 1 6, 1 5.
Gpjfint0 nUtke wfli^f^frt^htheGof:
fit to €V€Tj cnmrnro^ 16. h tbdi hJtfV^
fibMdiihfiwdfiaUbefa^oi. ]oh.^.j6.
GUfo loViiibi i»arU^ tboi be gdve bis only
begotten Son^tbdt wbofoever bettkvetb in
himpkeeUinot forijb bnt bme^everlafiinglifi. Aft. 4. 1 2. Neitber^
ie there Salvnsion in any other ^ for there is no other mtme ttnder bed*
ven gitfendmongfi men wberobf we mnft befnved.
For cbc difcovecy of this aflertion^we moft open thefe particiii^
}a».
Firft,* the meaning of each of thefe titles, ( viz». ) Jefus, and
Chrift^and Lord.
Secondly ^wtiat the believing in tbeZord fefn^ Chrift doth im^
port.
Thir^llyyhowicmay appeare to.be the oneJj wnj ^ f4vtt^
oionu
Fpnrthly, tbeofefull application of all this toourfelves/
What is the fenfe and fnmme of tbofe three titles fe/mjCbrifi^
Z«r<4l (hall refoive them.diftinftly.
T».
Seft.
1 4 Faith in th Lordjefiis Chrifi Ch. 5, Sea. 1 ;
-Up
SECT. L
Stft.i. T £/ii fignifics a Saviour : as itw« a name impofcd from the
J pleafurcof heaven, by an Angel, iAit. 1.21. Ihoufi^lt cat
his name Jt[it*,for hilbaHfave his people from their finfies. The firft
name chat you read of impofcd 0x1 Chrift in the Ncw-Tcftamcnc,
is this name of Jcfus^for the beft name chat (inners could poili-
bly defire to heare^was this, chat God hack provided a Saviour
for them. Iht Prophet Jf^iabp. 6. faicb, chat bu namifif^U be
ca/leHfiondirfHl^^itid indeed }ti\is is k wonderful name : I( is a
name w^bich breeds juft wonder and admiration to all the world,
to men and Angels; it may make our hearts co wonder at the
"MiundumtA^ hyperbole^ of Gods love ( as one cf the Fathers fpeaks ) chat he
^^rif. fliould ( notwidiftiandifig our vile deierts ) beftow a Saviour apt
ofi us, who elfe had been loft for ever.
The Apoftle faith, ThA. 2. 9, i o. That it is a fw%e hkwe all
«4»rfy, nontoielifcieft^eitfaerfortheiuchoritywhick was con-
fcr«4 oniiaV**^^^ *»^ naflve; w for ©c covfoic ^MQb
th«mtnebetre«inlt, forafinnet. . .
Therefot* fatd A« Afi^ m%e Skff herds, fimr nor, fkrMm/d ,
i irin^ jtm geffd tjAings iff grtni fvf -libtA ^iMii» u mil f90fte ,
for ifnto ptt ii borne this day in the Citj Iff David, 4 Saviour^ Luk .
iVM hmi 6f 5. II. ye«,thntis good ttcw indeed. ASariour for tfiimerl*
*• Now fae/e obfcrve diners ihtngs. T*^ Seme «f G^d
tsitfingfehir ' Saviiffir. No Saviour fo aFltbe werMtibe him.
foJit»ah is called a SavicMr : and the ft^d^es were called fo »
yet ^S^ftef <hd ii a Snvhter infinftely bey dndr them.
For,
'• ' They cocrld fave bodies onfy ,*hey couW not Ave fools , not
oneofthem, notallof thero;toranfome, torefcae^ to redeeta
a fctil, requires more then anarme of Helh: f^lefliia^ fave or
prote^fle(h,but he muft be more then flefh who can fave a fonfi
Now fi(ffis Chrifi u a SavHttr effomls^ 1 Pet. 1 .p . ?^e v. 20 4. the
ptict of ourfcmls is in his blood^wrtfa itle bought them and re-
deemed them.
2* They could fave from fome outward miferj^ the tyranny and
oppreffion of cbe enemy, they have oft-times put backi but from
MrtrfUHMAMhWkMhAaMMMVMMMMa
Cii*|>*5.SeftiK tbtomly^^to Sal^itm, '15
fvir^rd ftrvitmit and tbrslJcm^ tb^y could nevci f&ve4 they could
noc deliver the perfons from the tjramj dftkiir Jirm^s^wbotA
tbcy havfebten able Co deliver from the tjrdnnjoffitrfHlwin.
But the ^S^^i/^tfi/ can fare from toward andfptritual mtfcries^
becanfdfe from (innc; Mm. ll. 2i« Hi fiall faw bis ftcfU
from thehjffmes. Sin bach gilt in it, be favct os from that, by
ihcdding his blood, and procuring rcmiflion. £ph. 1.7. And
fin batb poilotton in it .- He (aves os from tbst| by cleanfuig the
bearc^ i lohn i. 9. And (in hath dominion with it; but Cbrift
batb aflfurtd thacbe wHi m^kjimfrte^ Joki, hnA cbatno fime
fi^ll have JUmktion 0Vfr mt% Rom. 6* He can fave froni Satan ,
V$b. 2. I4« Hedidthr</9igh death drftr^j him ^hohadihe f$^ir
9f death ( )tbf DcvU, a nd ver« 1 5 . did dtlivir them "^he tbrpmgb
the fear ef death -mrt all their life time fihjeB to kend^ge^
He can faf c from tbew ^ ef gcd^ io be did, by i^ecemiag a q.^ „,. ^y fon
r«r/Jr)Sriii,byfuffcringthe fcnfiblcand marvelous impr«ffionsYrai(lRf^aifej&)
of bis dffpkafnre for our iinnes. Jefus (faich the Apoftte)i>etbecur'Wce
I Thef, 1 » 1 o. J^ liver id Hsfrom the wrath to ceme. . ^^ 3*5-
They were focb Satioors, asdid need aSaviour : Cbrift was 3*
tbeSaTioarofcbem wbo wecetbe Savtoors of others r Many
tbey did fave, but tbemfdvea cbey ceuli not favc^
Wbtics cbey iived,they could fave, but dying, they coald not 4<
fave any longer; but Chri^ fefas favcd us by his dearh,che lofing'
of his own life caufed ours; vtmttfavtd by his i^ath, the fin a/Mnth. 10. tS.
mantametigivebisHfearmfeeaijormanj.
Heieeg4Mef^Savi0Ur;]oh 4-41. 7 he Saviettr ef the ^eoertdi z.
The Saviettr 4^ all men, i Tim. 4, 10 Therefore fttde^ ver.4 calU
the Salvation by Chrift^t be C<?ffliiw(^«jJ4/z/^f;«». Miftake me not,
when 1 fay that Qirifl-is a general Saviour^as if every man in the*
world (hoo!d be faved by Chrift : Be is noc a general Sovrbut
inrefpeAofindividualperfans^bur, '
FirtV, in refpc A <^f fuecfJJSeas of fetfoni. That is, there ncvrr
was any age facceeding a former age,but in every age Chrift
was a SaviouT,y^/S» Chrift the fametyfierd^, ani f^ddj, and fdr
rB^^,Heb.i3.8.He is the Saviour rn the daies of old, an i in our
dayest and in the times after Df^ . '
In refped of NatioflSr Bf is^ not the Soviour of the Je^res 2.
only, but of the Gencfles^alfa : He jufiifies Ciruumcilitm by faith,
artd 0pchr9tmeifen ihroagbfaiUe^Kom* 3. 30. The ]cw cannot
, .^ botft
' ...
t6 Jfakh in tie Lord Jeftu Cimfi Ch.3.Sca.i.
- - — ■" ' '
boift,nor cbe Gentile compUine, but tbere is Salvacion for
tbem bocb in lefui Ch rift.
3. . In refpeft of conditions. He is not tbe Sivioar oftbe great
and mighty only>9or of the poor, and defpertteonljTibuc cbc
one and the other (hall be faved by Chrift .- Tbe Salvation of
the rich is not in bis wealth, but in bis Cbrift .- Neidier (hall the
; poor perfon be exdaded, iuKraufc of his poverty, but all forts oP
perfonsybigh and low, rich and poor may find rtriftco be a Sa<>
viour.
4» In refpetft of relations. He is not tbe Saviour of tbe 14afler
only, but even of his lowed fervant; not of the husband only,
but;of tbe wife; not oftbe father only, but of tbe child; not of
tbeFrinceonly,butofehefah}eda|fo. The ApoiUe hacb faid
enough, 64/. 3.^8* Tturt is n^khir lew nor Gmtile^ tbere is meifher
,tonJn§rfrfi,tl0r0'it neither wait 9§or fttttslt^ferjeitre mllenein
Cbrifihfm.
2. He is a oigh ty Saviour : he is ^Ht te fixvt tc the Mmcfi^ HAe./*
25. and this appears if you confiden
/i. Jhtgreatneffe pf hit ftuisJeQipn. That he . was able alone to
fiend before tbe juftice of bis father; and to anfwer and fulfil \t^
even to appeafinent and contentation , )*ea, fo entirely did
be anfwer ic, that God isnqw pacified and become propiti-
ous.
^ The greatnefe of hit pajftent. That be endured the
onfpeaki^le wrath of God; O what a tbitig was this/ that the
Lord lefus could at once be able to bear aU*our fiones upon
bim,af]d thecDighty wrath of God for tbem^ and expiate all of
tbem!
Hedidftand at the Bar, not to fofferand fatisfiefor one iia
only, nor for ail tbe finnos of one man only, nor for fome (innes
of moft men only, nor for all tbe finnes of all men in former
tgeS) but for all the (ins of all that (hall be faved, from the firft
fnan that |ived,co the laft man that flitU dye. Yet though be
bad all their linnes to anfwer for, (bough he bad a fevere joftice
to deal with all, though he had a perftft law to fulfil, though
four mighty enemies CO conquer. Sin, World, Death, and HeU>
yet he went through all > fatiifitd , fuffatd » conquer-
ed.
4: He is 4 ptrfeS Saviettr^ tbe perfedion of his liiviog conlifts in
three things* - Firft,
-1
CL 3 .SeGt. 3.* f i&0 a«(|f n'^^ to Saltation.
Firft in the 4/tfi»Mif jjfSr i/#i,what(6ever was required mericori-
oufly to fave men is in bim alone, there is noocber name befkte
bis,norwifjihts^bDClietloneiiaSaTiour,therets cne midi^t&r
Ifttvfiin ,Qod. an4 mM99/tk$ mAti CbriSi 9efm^ faid the Apoliie »
J 7 im. 2, f . There is no concnrrence or a ny Angel , nor of the
Prayersiof any Saints departed, and glorified, nor yec in the in* -
•berenc fan^licy in any mati iiving,nor yet of any workes before,
• o( after grace^ wbtcb. comes in with Chrift as a meritorious i
caufe of our Salvation : Bat JefusCbriil alone, is fufficiem, and \
effcdoal to £iv(Slhe (inner }as the jTtfvrrifaitfMtM mfnJ(w /b»nU \
^, to is oor Salvation. Thoa canft not come tp an Aoget, nor I
to a Saint, and fay fach and fucb finnes are the burden now up-
on my foul, do yoa by your righteoafneiTe ea(e me^iuch and
inch debts are npon my loul, do.vo|ifacisfie forme : Thou canft
not come to God and fay,troly liora { have finned againft thee, ^
but here are fo many floods of teares which I have (bed, now ^
for tbeir fiikcs waih and -pardon me ; Here are fo many prayers
offered op unto thee >foi( their fakes heare and harkenj and for-^
' '^yc; befe^re fo many charitable work§ by which I have cloth-
. ^M the nslkMlf fed ibetongry, relieved the poor, for their fakes
look upon me and accept of me. -
, It is Very tme, that thefe things arc required of Qiriftians,
and I (hall hereafter (hew onto you the nece(Bty,afe and effica-
cy of tbe«;bnt if we (peak of the meritorious caufe of Salvation,
In tbef0t$$0ff^fit:(tom whatfoever we need to be fared , ^
from that he can lave us, he is not a furety, who undertakes ftch
a.mimber of outdeks only, but he is*an atonement for all (ins:
finnes of nature, and finnes of life, fins of ignorance, and fins of
kaowledgei fins before cofivctfion^ and* fins after cohrerfioo ,
yea he will deliver us fat length^ from all the concomirancy
and prefence offinde, and mtirely from' all tempta-
tions and all forrowes, and all direafcs,and all death:
All tbefe ( in bis time) will be put under our feet.
In the efficdij ^fi^ : Being God and man he falfered and dy- ^
ed, aad tbcrel^ wrought the works of our Salvation at once;
be doth not dye every day to make onr peace, bot having once
^finred bimfelf, tb«t was (o complea^ and acceptable, that it
kitrts for ever. The rtjpetition of thin|p ( in fome caufes ) im»
D porta
^ IW W F I I ■ ■ I IBBIII W l I 11 1 !■ .I l l I J I i> ii H . ■■■■■ . |i l \ H-M.M.\»^.LMA-J ny i lM * » - •■ « ■ -■ ■ ' * ' ' ' '* " '
iS fmihitfpULordhfmCbrifi Cb^^^SAi
I'W M BWf t ipii m i m*
ports imperfeftion , forehatwbidi isftill in ioiag^k oot pe^
kAlydont; at eke Pbyiofopbec fpcakiof things in motioii; cfciC
wbiiescbeyarcinmQCiontheyafeiiDparfeft^lHiCwbcn they «c«
Hins cbic tnd and feraie (or Wbtcb ihcy. nwvc/tbcn they Ttft$
ao wCb rift baying once offatdfaiinfctfc for to ftvcDi, be rofe
9g^\mMi)'attd9w»sitherigb$tMd0fbuFdtk€ri he irpeaitcs
bi» Aitiferings no iDore. Hcb. 10.^14. By ^nc^oftrinjrhtlmk
V p^rffSed forever them tbafi afefoMEhfied^ H#*. 9. a8. ^ CMfi t»4t
W€i offtrtdi^ hesre itefinnts of mdiff^a^t^: tkHio^ fb$mikd$ b^k, fir
him fi^ Jm sfpegre tJm ftfni %bm§ wiibem 'fif^ mn$^ S$UPMiei9^
Thus, for cbe tmponance of the title Jeftiii tfae ntittitieis.
"1 I " t ^ " I - ' 1 ■ I '
. j^ec'T...'nv.:
»••
CHrifi, Meifiab in tbf OM*Teftament;,,Md OniA in tba
Nw> of the i%m% fiigi|ifici|tioo J9b.i.4^ ; We tmt femd
xk9 Mcfi^ whkh Hky^Hi^r4t4uhnibi€hf^,%j^ i.b»Waftfeec
w<>r4 uot^uf , ibae fejfnfw^s GAri^,that be, vf bo. watoor S4th^
enr^ was anointed* Tbe Lerd hsth ^oprttt^mf' Pe premlat gead ij^
dingi^li^\9h^lA. %/fnd h was smemt^edifeiththi OfirfgUdmefj^
Pial. 45.7, vilLyougtve me leave to let yoo fi^ iQUch excellent
cias in ibis fliort word f Wo do fpcak ciQcb oi Jrius, and yet wc
are ignorant of the for me of his faving; and we b.eare mocb.of
Chfift^but perhaps we under ftand not what force^vhat comfort,
what bappineife is couchfd therein; therefore I will oofold m)to
you, I . What this anointing of ow Saviour 4^tb »mpart,a; Unto
what be was anointed*
. For the £if ft^ tbe afiftit^ttng of km in whom we ar« to believe^
dothfignifie.
i^ Hinfi/tgHtigr anditfffired ef^^nalden to be iQUr ^Mediator, andta
performe the work of our redemption. When that the
TrophetM feutedtbe Of I en. the he4def J elm, Cbey prefently
Uevthe trml0pet^0ndf0^^JebU it King]; fo.wben Zaiaek^thc
]Rr ieft cooke a iiorne.of Oyi oi*c of the TabQi:«a€le, and Moi»*
ted SelmtMjthef Mem thcinnmpeit^$nd 0M tfief^fUf^idfi^ffvei
jirm^^«Aw0»iKin.n99.(assf befiaiid)thiatsibevery perfonwbo
God bath appointed to role overui.Io lifcie mdnner, becaufe the
Sonne
•v'MManM'M
Ch*5.Sc&.i* the only way to Salvation. Ky
Son of God is made t Cbfifti becaafe he is anointed, wc may in-
fallibly conclude, that cbatperfon, who was God and man, was
appointed, tad (ingplarly defignedco be our Saviour and Re»
deemer ; fo that we may. with Mn^ point ac him, TcbMtk^
l^mi-^f Goi which tdl^ethaway tkefiuna$f tbiwcrld. And
tberefbre irisfaid that h^was called, that he was Tealed, that
be was fent ; it was the Ad of the whole Trinity, to fet the Too
apart, to become our saviour : So now for Cbrift to be our Re- .
deemW^is no iidion, bnt a reall thing; nor was ii andertaken
prefttmpmoufly, without a calling, but by ordtnatioa fod the
inftimtiOoofGod.
%Am shinJifMt qMolifhitii^ ( that IS, )that perfon, the Sen of 2<
GpJ^ being anointed or de(igned to b« our Redeemer , was ena«*
bled with all the richneflfc of Grace, and fitnefle of gifts, every
way required to performc the work of our redemption ; /
hitve UU W/]p ( Jaid the Prophet, PfsLS^. 19.) en one that u
Mighty; fo is it here,our Salvation is to be wrought by one who
is ettabied to compafs mA performe it.
Thertforeieereadof tbej?«sr^»jf fet$h^theffwt^e$^him^Mii jer. jx. 34;
t)itt^i^i&^is/iM^^i^^iin«AM>a eminent fhlnefT^^evMtoan ovef>^ PGk 4^ « 7.
flo«(^g. Therfe vkis no winr of hotineflfe which tbe Law could A^* ^^« 3^<
fe^tt<e,ett6er fomature Of aAioiia,4ind nO word of power to
foffer or conquer. Yea, he was fo adorned and beautified with ,
ibHititf to rivej&at be did not obly at once go through the
hard tei%k of our Redemption , but he ftill difiilb vM^ .
tik^d6tvhtb^hirS|^^t;toftfe«iiAort Md tniMr^ f socn oat cor-
^fuption, &c. .
Afmtt Mftdfteiifani MeepMien heih'ie OeJt^d M4»,look as the
anointingOyl which in the Law was referved and beftowedby
::
defi^hfia r^t^^' ' In Kke flimMr dotb the anointing of
Cbrift imply » A me^ mirvileus dttd grfcktu sccept^n
idem ':'-''. -- '
ffPitkifei ; and ^0 hit Sdctifide' W4I # fweef fmelUng e* |^
^jriiCWas'tlicfGdfiJM Attmr leith IfteitUjf^ Retr:8« j. wliicfa w»at
lip to besven^ witli a fiireae and delightfoll #ett-pltefing-
nm.
Da ff^k
ao YakhtHtktLordJtfufCbnli Ch.^,Se6t.^, ]
fionitha$ Ufus Chrifi camf into th$ world uf^wfinfifri, Tim. I.
I. How much is the Charcfa (in tht Cdnticifj) a ffcd^i wicb the
favour of this frtcious aitumentl
O bow much more precious then gold, more delightful then
%\\ the rivers of Carnall pleafures, is thtf c Oyl of gUdncfle wbeir«
with the Son of God was unointcd : anointed Co become the Sa-
viour of my Hnful foul/
Solomon fpeakes of Oj/ which did give a choorfnll counto^Mct^
furelam^tftberebeany thing wbicb can revive the bearc of a
drooping (inner, wbicb can cbeare or quicken bis (pirtcs, which
can put life into him, it is this, chat God bath appointed bis Son
to dye for bim and to fave bio.
SECT. III.
d, ^1 Ow for the fecond queftion, ( vU ) Hni0 Whd$ }^ss Cbrifi
l\ Mointod f For a fatisfadion to this demand , we moh
know that tbofe who were anointed, by pods ;Command^ wece
fttjdo^rod to fitgnlsir 4md ffitid ofia^ tifiroi^,^n4 fherc wcpc
three forts of perfonsiwbo were coexccu^ th«ec. forts o£ofiiccft«
who were anointed. . .
Firft«tbe T^rioft^u we read of tk^^m and the reft of that or-'
Secofldtyi Tb«7>*^*#«, W iPAiffc^by.^M^i, iK^ 19,,
16. / .' "f : /
Thirdly^ the Kin^ as D^mriA by Sdwuul^ itnd S^omn » by
Zndosk:
Now Chrifi diffessfUMi all o^j, iwbo w/erf aooji)t^^ we
read that fome were womt^itoMP Kinp ^ bi^t oat xo b^ fjfiefifi
aor Prt^lv/i; others wcTe^lkAi^iU'tobfipir^if^
be Prophets, nor Kmgs : >o(hrrs. were anointed to be 7^r^hess ^[
but neither to be Kitf^s , qor Priofis^
Againe we read or fome who were to be Kings^ and Prie/ts ,
as AM^A^Jr/^, others to htPi^ofhets.tfii Kiftgs^OiS D^iff^fwx^
tabe Priiftj and Pr^fivP, J^ot^noc any one was anoiote4 a )Cmp|(^
and a ?r«r^ and a Prophet coo/nndively. Now hereisth^^i-.,
crllcncy and the eminence of Chrifte mokning. Hi was anointed ,
* to'
-^■— ———^—— —————— —^ ' ' ' J . .w—
Cb.9.Sea.s. m only way to Sahatm. %i
to all cbofe three ofikci, not only to be a T^riifl > but alfo a
trppbet , not onely to bcia Frofhet^ but alfo to be a King.
Had be been a Priefi only, be might have offered iacrifice,
for OUT Hnfol gilt* But who ihoald bave then been cbe Pra^
J bet J to have pfimd tki ijts ^ftbe klini^ and to give the ignorant
now ledge/
Had he been a Vri$fi^ tofmfir^nd a Vraphti^ to inftruSi only,
whoihoold then bave been a iCiJi^, co ha ve abolilbed the con- ^
fofions of the Hearts and Life» and to bave fubdned our finnes
and (o to Usd csftkfiiy caftive}
Nay that be might be a compleat Saviour and Mediator. He
was imointid to h Priefi Propbit 4nd KingA will open fomeihing
in every one of tbefe.
He was anointed, to be a T^rkfi, Than art 4 Vriefi for ever
sfter the order of A^elebifeJie^^ Pfal. iio»4. foHeb. }• i. ^efig
C^'^'ifi is called the Apoftie and High Priefi of our frofejpon ver.
%. He was faithful to him that appointed biro, iee Heb.^. 10.
jd26* There arc thele things imply ed in his anointing cobe'our
Pri^ft..
> 1. Tbae he was difigned perfeSlj tofmlfUthe La^ of godfor-
w^ He waara {itisfadory Pfieft , there was the ceremonial Law
which he .fiilfiUed by abrogation , and tl^ecc. was the MorM
Lei^^ whicb he fulfilled by obedience* Wbatfoever the Law of
God could require^ either for the holinefle of nature, or of life,
tiiiCMtes 10 be (wiA in Cbrift 1 And fmch a high Priifi hcsme
m; wbo^ Uf^ hm^mekfe^etmdefikdffeper^tefrom finners, &e. HeW
7/i6.<Meiicc.is.hc ofeen called the Mf and jti^ on^r, A|£l.
^.14* a6d C^M«^7«3^- ^^^ is (aid to be without (In. , He
bad no finne at all of which he was perfonally gilty^ but he was^^
every way ^ rigbtteoos perfon. and fml^lled aU^ ^igk^^^f'^
I fay fiiifilfed it> cot for kimMl only,, bun for us ; h t|^&t tC
yo« would now looi; for.a rigb^eouifqe^e which can i^very wa]^
ntisfie^and wbicfi is every way pundualty exa(^, and ui^blameV
able, you mudlook out of your felvesi . unto the rigbceoufnefle
of Cbrift^s P4iv/did»TW.3^an4 tjipr^ore be &ith| thitCiri^ 4
l^end ofthet Za^for nghteo^ftfife ^o:iperj] fine th^t^ f^lkvnh^
Rom.io«4. . .
To tmikf fxfiatm f^r fyma i He^as an expiatory Prieft*
- : - There.
a» ^ Faith inihs tcvdjefui Chrifi Cka.Scd-gi
» ■ I I »^r^»— ^^^^
There wm in the Lav7, facriflces offered by the Pricft, jof vh icfa
feme were Orat/iUtorf^^vhtnn God was prttfed;tiid others were
Sxpia96rj^ wherein God was appeafed ;as in cbe obladona of the
Lamb, &c. chusitftands^witbus. As we sure creaturcf^We are
bound CO obey God; as rMtomUamiriikims in^^trnw^ we were
bound to obi J thi Morall Law of God, and now as ^fi^fnl crea^
tures^ we arc bound co dt^fw^r tht trMfifgreffions of that Ld^^ by
i cxpoHng our i^erfons co the endurance of chegrcat curie of chat
\ Law^andcbewratbofGod : The Law is broken by us, Gods
^ juftice is wronged, bis indignation moved, and oar own ^h »
like fo many cords bold us faft « and deliver us bound hand and
foot to the vtnge)nc?e and ponifhment ot Gods pure and rigbte-
ous jaftice.
Now foppofe you faw a number of Malefaftors goitig co
execution, the Kings Sen meets cbeib,cbey are hetvy, weeping
an<t fobbing becaufe death is approaching; Why? faith the
Kings Son weep not, you have provoked my ffttbefinid have
V defefved death, but fear yon nod I will take aconrieto.pre*
^ fcrveyoorlives:fiow fo? Thus, I will lay down my own lift
for yon, Iwilldyeforyoui to deliver yon* It ia even ttbna be«
tmti Chrift' and us , we all have finned, tnd by retlba tof fiiuie
are bound over to deatbi and hell, bow now (hall we efeape)
Thns.God did give his own Son, and he did take our fios on
him, and did dye and (hed his blood to expiate omr gilt aod pro*
% Cor. If cure our pardon. Hence is he called a pomfioo jorfa^^ and he m
Rom/4. ^^ ^^ ^'^» ^^^ ^b^( ^^^ if^q^ki^ lOMils^dtm him, and that the
chaftifemenf of our ifiMO w4» ufonUm^ and tO htJURvoroJtt^ doMtk
for our ftnnts and tbac ChHft omf VaJfoiPir 1^ /j.
crificodforMSy I Cot 5. 7. And obferve cbe pbrafefCiri/I^ mr
FajfeoviT^&c, You know that the Pafleover had a Lamb»aaMl
th^ £imb loft btslifeand -Mood, and thic blood H^.fppktkfgd
0ponHftd9orjoftho^eMikr\htfffr4it,tf^^ deftroyfaig Ai^l^
did paft by the doors wfiereitwtfs fpr{nkkrd,and their lives were
preferved^ fo it is here^ we (hould have been deftroyed, bat Jefoa
Cbriit our Palfeover was facrificed f eir osi (m.) be aid poure oat
hifownbloodi vrbithiltd ^fffwer for b«rgilt,amtfo preierved*
our fouls.
Now Concerning bis Prieftlf expiation of our fiones ob-
serve, Fiift »
mtr^m^^^Fmammmm
^ • I
•■■^
Firft, tbc Prieft^ who did o(kt this apiatory facrU
Secaodl]^the&cttfic£ it kl(.
Thiidlyi tbe Akar opoti $9bich k wtr o£fered.
Foarthly^ T he dignicy and efficacy thereof.
The Prieft, was Jefus Cbrift, as God and man, as oar MIfdiat i»
tor,for chat did belong to the Prieft^ who was to offer fiicrifice ,
to be A middle pcrfen : A4r0H was eo bear npon htni the (innes
«f the people,and to offer for thetti ^o Jefus Chrift, as God and ^
maOy was be who did^ffcr up that facrifice, wbkb did expiate
onr (innesf Hek 5.5* He that faid unto himjb^m wr$ my S§mn^t0
day hdvf I k§iptuntki4^ verf. 6. He faith alfo in anodier place,
T^hm 4kH 4. PrkSt far yvef sfier tie 0fdir pf Adelclrife'
The (acrifice it felfi was Cbrifl: as cooflfttng of foul and bodyr z.^.
by reafon of oar fins we bad fof felted both our fools and bo-
dyes to the cor ie of the {.aw, and to the wrath of God: The
arrefl: and attachmenc i^as out againft both, but now Jefus
ChriA becaipe Our P/ieft and offered bis foul and body> to quit
and rdeaie ours. Therefore it is fSiid, that he mtt^ hisfeulttv
pff^rmgfoffim^ Ifai« 53. la And that Ins (0$lrh$$0XC0edifi^ fir*
redPf^tjivtn ip if nt^iMat. 26. jS. In it he ftklfae bitter ^ngiiiih
and wracWwhicb made him ;€oyi«f<ir» tvfm.dro^spfHfpd; Andi>
as for his body, that was prepared for him tofufferforus}'
beaceir is^raid»tbat.be ^^ omt. frm 4^ Im mn^ipdj^.pnshettit ,
I :Pet* a. 2^« \l is^very itu^ytbsi^ tit iGodhead jtormatlti^ Twi?
not the faccificev tbat cQUld ntitbet fuffer^ nor be affltded/«oo}y%
it did ai4 andailifttb^e tiumineinaettire^^tiiQb wais offened ufiar.
afacricc.M . .'A: i.k •. j . . ♦ .■ - .' :' '.i
The Altar on which this facrificc was offered, which did dx-i 3'*
piarepvr 1ms, was Chirjftati Pfld^ ai^ the faffei'ing dad: properly
belong CO the hamafi< o^acu^e, Ibthi^ efficacy of cbarfuftering^,
did apperraineto the diviaenature; had be been God on'ly, *he.
could noc have foffeced, b^d he been man oniy» be could nor
have mericcd..: TktJlf^^f^f^fi^tf^ff^^i^f^^^ottbe.ffh the AI-^ '
tar 4 for here that which did rii»l(« up the' high ^fficac^ of the la-
crifice^ w-a& the divini; nature of Cbrin« . Thar Jefus Chtfift who
was God and man did offer up bioiieif as a facrtfice for (inner,
WM more then if all the holy Arigeh and holy men in the world
had.:
14 faith intU Lord lefitir Chrift Ch.g.Seft.j •
hid foflfiered; tticre is now,by reafon of the divine nature an infi«
nice dignicy to anfwer for all oar fins which elfe had ftood an*
cancelled.
The efficacy oFchis facrificfr, w hich'is this, that he took away
our (ins, blotted out the hand writing, nailed chem to his crofi,
bOFie^ them in bis grave.
. Heb* 9* 2S« chrifi^ mtu otice offered to bear the Rns of many^
ib,i i . £vkrj BigbPriek ftand^th daily icniftiftting and offers-
ifag often-times the fameuicriflce which can never takeyaway Hns.
1 2. Bm this man after te h4d offered tfW faerificif^ pns^ fvr ever
fate dawn 6n the right b^md of GeJL
He did by his facrifice take away at! the gilt of Hn, and all the
fatisfaftory puni(hment| for all this was charged upon him as
our Mediator, our Prieft, and our furety, yea and he made a
i ^ perfed reconciliation betwixt bis father and us^ arid therefore
/ as our Prieft he is our propitiation/i fob. 2. i. and our recon-*
ciliator and peace, Eph. 2* 14- and our atonement , Romanes
5, II. •
So that to give the fomme of all this , ^efut Chrifl was awift*
ir^, that is, deflgmad by god the Father to bt otfr Prieft, (i*^*}
to offer up hinrielf , as a perfed fatisfadion to divine Juftice ,
for the remiffion of all our finsi and puniflimentSi and this he
did perfedly performe forut| and this was accepted of God for
us; . • . • ' •
I fay for us, he was made fin for us, that we might be made
the rigbteoufnefs of God in bim;and who is made righteournes ,
redemptions and fanAification , and wiCdome to us,
and that of God, whatfoever he did» or fuffcred fi-oni
his Father, it was as our furety, in our ftead.and fo it is repu-
ted
J. A third part of his Prieftiy office is this, that he doth make
interceffion, //4. 5;, 12. Ho bare tho fmnet of many, and mads
ifitercrffion for the tranfgr offers^ fo Ro9», 8, 34. It is Chriff that
dyed.or rather that is rifonagduno, and ieevon at the right hand of
' God who alfo makfth inter ceffion for m. And therefore he is cal-
led our advocate, i Job. a. i . and is Aid to appear for us, Hek
9.24. He is as it were the Deputy, or rather our Attomrj^ , to
Negotiate for us, with/beFatben ^
There is a two fold ihtcrceffign, one by way of duty, another
by
■•-r
Cb.^Se&, ^.i the only way to Salvatiott. ~ 05
' — — — — — --—_ ^___ '
byway of merit, one of charity, another of dignity, Wheal
pray for any inan in diftrefle, I am fajd to be an incerceflbr , to
deal for him with God, as a matter of my duty, and out of a
charitable refped; ButChrifthe only inccrceeds meritoriotfjl/^
i(}d by way oidignitj. His inteirceifion.as I conceiyei intimates
three tbstngs.
'Xbtixhihkipn efku fitfonkefcrt tht father^ as our Surety, i,
our Redeemer 9 our Mediator, I am he,andlam hereto an^
fwe*.
. H^s-^xMitian^fbisglmoMS mtriij : for he doth tioe nakedfy 2.
appeare, who appeares as an irtfercefTor^ but he muft aftively
appeare, and fo doth Cbrift. He went mp t§ heatren with the
pri^ofbistUodymth the ranfmi ^hicb ke purfbafed , with the
rigbtedufntffe.MnifMiifdRion made with the merin tfbid obUtiSIt
mUf^rifict, aird there he prefemi them continually before hii \
iicfacr,as ii Clirift fiiould fttll fay , Fudmrl^mbitbiuJ^edf^t ^
to get f^dow^ to git favour^ togetrrace^Andtbgetfuch^rfmcbgiod
things ^ihiilsu\ekloml tbat Ifkid^tb^priei'thdt I pdid, to fdthfio
tbj jnjUci^ fulfil thj Lawito rtmit tbofefati^ toicn^t^ tbi(t^4ieos^ .
Tbeingtdtiafing 4$$ -mHbtho Fsitber :. which, he doth hf tht 3«
<Ati\\fi\yi\\a/fU€Mt^9fhi$ M» mortis; when Hngetsufp to ac^
cnfc out perfons,and our prayers, then Chrift (hews himfelf ouo
interceffor by putting alide the force of the bill of complaiijtiaad
.aoTwBrafor our perfoilit and far our feryices« . < . «'. > : -^ .
TrueO Father /eliis man hath finncdthus^ agaitaO: 5bee,' bulfl
:ftm hit farcrfy to fatrsfie for thefe his - (innes » and Jl. did
(hedmy blood for them, therefore nOw look not on him/ tut
00 me, and for my fake , accept of him and be propitious to
him.
Sofor infirmities, true O.Father / his iroperfeAions in duty
are many, but I am IQ besre the initfuitfoftho holy offerings \ 4m i
tmj rigbtivttfttiffo isperfsH^ and that I prefent unto thee for him^
now notwithuandioghis weaknefles, for my merits, accept of
bis pcrfon, gmt him bis reqM(k« do him good. Thus Chrift is
the AilgtlfWho offoroiMp tbo frsfort §f Hso Sstints with itteotify^
Bav. 8. 3^ 4« Nay, Father accept and indine thine eares^IbaTO
4cArvrd acccptaacei andiaodmce,&c»
* '^
fi . -SeA.
\
i6 faHbHifhel<>rdItfitsChf^ Gh.g.^cft.g
MMi
SECT. IV.
/ will rdifi j$M »f 4 Prof kit from mmong their troilrrwm , the
vrfakhiscxpttfly ioccfprcced cobe Cbiift» by Petor^in^^B.^^
90, 2i« Tteirfore Chrift if calic^^Coimfeilor^ /y^.y. 6. ooe »iio
docb advile, and dircft bis Cburch; tndcbc DeSorot Tosck^r^
iAUs2i.^ inddie AfN>ftkofoK pr^&lSkiiit JM.j* i. «cid
thtimtkftAi mkatffc, Rew. i.j. Aadawioiefrco cbc people,
'A 15* 4- ALitadcr and a ComflMnder, yea, be b called ibe
light of bk Chardi, Z/^. tfi. i. AadchelfsKofthe wodd^ZnV
a« 31. ( difti is J k isbe viiio did icvetl lo cbc world, cbemm
Do€bMtvfttenm\iiie,md th€ A9goi0fth€(!o90tkmt^ UtUy
It. md the fiiOiop Of out Ibulv i Pot. %. 9%, nna the triUont oi
God« I Cst. i; 24«
Tbe anoiocing of Cbriftcobca Piopbcc iiopiyci,
^ . Tbf the was cor^i/vulr iko mllofhk f^htr% and afe wifeo #/
/#/!fJoh.i5.i5 /illthifrgsthatlhavoho4rJofmjfo$kor,lunfolmmio
i(f0W9tmmojvm: So Heli«'i. t. f^ tifofitUsi Jmjom b^ hmb ffokfn
f msSjhy Smt, Job* & ^& ^4||Xir, i# »iMip /k*/^ m go^ikom
bMfi tkt wordi if eiorndll l^ ) fee Jf^idh 6u z. MmtsUm
11.37.
Tbere is no pcrfos. who moft dare fio ptcficfibc any ocfan d^
ftrine^ hmt foch aa Cbrift bich dciivcfcd. He may cot coinc
new Arcicles of faith nor of obediencC| Cbrift is appokced to be
the PropbtcofbisCbuicbiCcfaat if) CO deliver mo tbem, aU
focb troths from bia fatber, which ihalf aad do coocerse tbcir e^
verlaftiog ftivation*
2^ Tbatb is CO make ns know cflTcftuiUy tbe things which be
doth revetle in^bss Word. There is no Prophet able to convey
his^ddArme beyond rhe eare, though it be t$ ctue» u tmcb it felts
and as good, as goodoclc it felf ; we cannot make men to oodee-
ftaodic, nor to tmicve it, nor to yidd onto it^ but Chrift ir that
Pvophec^wbofeCbairiBfai betveo^snd whofir ipeakiagcao yet
metceiKOtbebcaiCfofmeia; He can nuke aa to know wi&
dome^be can teach oorrehicsy and tmth in die inward porta,
there can be write his Law in our beara ; tbongh the minde be
aa.
«*■ ■ I !■*'
ft^AarkitdftiloidOCtic icl^ yet bccui mtke the lighe of koovr-
ledfc CO arife ja cbc thkkeft dtckocflc of cbe miiuK, though the
}Qdgmcnc be corrupt, ftndfiilt of errors, yet Chriftan ered •
tbroMOf tQtfbrMddutftns ioto the pubei of righceoaraefife;
though the heart be dalljet his words are is &re to quickeo tbit
heart; thoogh it be as bard as the rock, yet his word can be as the
haAner to break that ftooy heart i Histeschingcanfofteo th^
moft unflexible adaoiaat , be is able to couYificei and beod^ and
alter, and bow ii^tbe very de^i Jh^hiort kk vwe^^ndtivt. So
thftt if any perfoo dotb oeed any dtredioos^ any enablemem for
beaveo, or the way thither^ bemaft know that Chrift is the Pro«
phet anointed; wbatfoever belongs to ao heavenly inftruAta^
atvd to an heavenly drawing, and obeying, that is to be found, in
Chri(W and bad from him who is anointed a Prophet ( chat is )
ddi^iedto (each the Quurch, and fornifteth with all the trea«
(iuea of wildoose^ anid knowledge, and ability • &c«
SECT. V.
»
Lii^fC^if mss mmicduif ^Xif%; Oieiefore 7fal. 2I a. p. , ^
be is called G^ds amcinud^tnd. ver. 6. the King whpm .b« ^* * *
tiUifu^mhkkUjikiti^Si^ TbtJCim^ff Kit9gi, Vj^. i^ 1^.
Hs IhaJtivii^Mmtrr the kmf0 pfJodgt^jLiJL i. 33^ (o /UUr^ 2,9 f
iSf. ^Uiti»^0^£imHit0m^mkiMf^n^0itdiw44riA^ He batb
thte Scffier of RpfMj^ttid the Km! of authority^Md^thcfwoivl of
fiover^andifccibreneof jfldgCBem} and'rbe Laws ^f bis kps,
and Uie teyi of U^e and dcaibft .
Npw ihkre^l officff of bis^.to vbicb be was anoiotcd^iinpasf*
many things.
Ficft^bntbe jst^baarf inle over til the hla^ipaaf and nideediiit
aacucat kingdomeitachefihoveraUchf worldi fcooashehigbeft
Angtl i^ ihe lowed Devtt^ •
^ SecoaMy » ibM ke is M<€Wv#r«# n^ifiilV iifiC^fmck, l^higi h
d^rs, Ifik p. $. And ibopefore he is laUcd the L^m^itu^t hm*A%
X2. and Mllfit dm H$ $J f m^mmkiedu Itit 4lJ^^oh.s^^a^• » abif
end yota have the r0d$fbh Sttpn hi$ b§lj 4nd fighti$m £air/,ind
El hia
1
28 faith intU Lord lefus Chrifi Cb-g^Scft-S
bis mighty and blcflfcd Spiritt to give force onto tbem.even into
cue hearts^ and there to irinl '^vtry thottght Hf^c^fttvitj t^ tti
vbfdiefiteofCkriai ' / *' ' \' ' ■ * ' ^''•" •
fore he is laid to Gird his jvoord upon hh thgh^ Pfal 45.3.and to fi^r
Ufon a horfe mtkhis'garmtnt dipped in blood and armed, as if hc
were r,^ady to fight. ' He is th< mighty redeemer of hi^ f^rvanrs,
agdnrft ill who Intrench upon* their peace a^nafafcty; arid he-
ftfikesdowne?4*/it)theearthf6rperifccutfng"htm. ' "
* ittclongs to the^King to be the defence of his fubjeds,* fo
here, God hath appointed alhheProtedions^thd fafeties, and
deliverances of the Church to be in Chrift.
' Fourthly, he it to conquer all his and our enemies; God hath
given Chrift a Kingdome,buc;tti$ fucfa asfae mull figbc fOr;'
Not a Subjeft which he' hath, which coiriej in unto him, buc by
conqueft ; If we be in our ownr b andi « peccatnm HcOis efi^ qmaasm
diu eft, faid Saint Augnfiim^ and if we be in Satans nands,we arc
in that enemies hands.
More plainely , there are thefe enemies of Chrift and bit
Church which be is to conquer for himfeife and them/
Firfthelij and we read that he bath ffoiled princifulitks and
pwerSyHndmadeafiiwoftbem ^cniy^ and trinwfhed 9Vfr ehem^
Col. 2*15. •
Secondly deaths i Cw* i ;; 54. T^idth hpi^altovHii uf inv^$rj'^
9<|r O death where fsthj fiing^ O gt^v^ t^bireitthypiOtrff^fir^
}<$; s?. $nt tban1($ be to God ^Uch ghetb m th i^ifhrj tbhfMgb
O0r Lord fefus Chrifi. ^ '
Thirdly fin, and this i$)Ghriftalfo Co conquer;^ b^ is to ca0
d(el^n ait thtfirong holds oflnfis^ 4nd'aU imaginations, and to tofiu
it4te ihe^hlenian% Heistordbdue our itiiquitties fbtas, and
noc to fuffer (in to have dominion over us.
^ ¥i}^tt\Ayjf9fkked men, ba will ftick his arroWes tfi the brefb of
Pi ihces, an4 in the hearts of the migbtyt and terrible 1 he is to
bruife the Nations with 4 rod of Iron^ and to da fi them infiects Bkf
Mf elf sets tejfelt : HewillexecotejodgmeAtuponailoftben^ Md
caft theiB all to the daft^ whorbfe up againft his^perfon, or Go-
vemment, or people. He will fet his j^ople at reft from them
't}m rife againft them, and wtU mskf bis emmiiej Hsfooi^fio^L
J Cbap,
mt
Ch4.Sea.$;
«9
CHAP, IV.
' Wl}^ BelU^ng Iff the t,i>rdlefiii
Chff doth imfforti
f^rti ./.'.... ..'•-.
^^fns (^^i% Ifker rinp, rad Taitbis tike the
fingen which Wet^t it; Heii like a creaftiryiand
1^ &itb like the band, which d rawt oat cbence. Aa
2>4trfi fpake in another kinde,rMv#>iv4^ / wU tM
y$0^wiM$$AeLtrdh4fhd0nfdrmff$mH or as PbiJ^ to NdthM-
ndiil , can then any g9$d thing ecme Mt^fNa^reftf -FMldp (kf th,-
c$m0 MBdfei. The fame iaco be faid of faicH) God bath done
^teat matters for iinfbl man fatth fiuth, Why? bat can any good
bebtoQ^tby any cons, who are fo bad? yet, fay es faith, come^
aadfeevChtift-fs very.good; he 'is a Sar^ur fora poor iinnfcr,
botic is'fakh s^hkbiindi hiatfo .
Mairke the aafa^ir of the Apoftles here in tbcu^J^^hat )M^ /
^^a^^/MTii^faith'tbeJayler? .
They do*not anfvrer, there is a^ Jefos Chrifl'^ take tbon no-
mope care ; be did dye-for finfiers, and thoa (halt do well e-
nobj^ i Nayi this they anfwdf ^ thbn maieft be faved by Chrifl*, ,
boc thou muft befove in Cbrift.' . Nor a medicine is the remedy ^ .
bat a medicine applyed* 'Nottheman,buc the roan taken^ be-
comes the husband) So'the taking of Chrift^ the believing in
htm is the way to heaven.
Becaufc cbi9;is axiexcetldnt point f for our life^ies in it) give
toe leave CO fpeakfomewbatoirf^qohi . .'
Firft^ in the general and cherfc I will be btrief.
Secondly in fpecial, as jaftifying of faith, or faith belie ving in ;
Jeftw Chrift T>m Lord.
Q^
ffhdt believmgmtheLcrdJefus Chu^^ScGu^^
z.
Firfti Generally.
For the generall nature of believing, obferve cbefe propofict*
■CM
Fit ft, that Mtevhig isti^ a§tvf tc ftfehmatiiff atMrf k?^fvm^mclf
hy rev0Utton from Mnothtr \ tbere are in the foul of man
three qualities by which we came' to finde ouc or perceive
•tbingc.
Firft^oneqaalicyisSr/VffMV, #ir kflmhi^i^vihiclih a firroe
aflcnc unrd a ebing which' majr be Hxitncti to chr tin^erfiand*
ing by folfd dernonftratroii^fttniS^llitee friwiplef , or elfe by the
undeniable evidence of fenfcj and eiperietice; as thiis,tbac every
natural body hach power to move, or that the Moon will fufier
tai£cl^p<<Qffiybtt€tieANett i^^ ape MafQeii4imdtbe wa-
ter CO moiftcui &c.
ThoTe ^mf^ hiKbotb.^aattifiificer€aiiity ind trai^ in tlrem-
irb^s^andcfarffeii an undoubted tndcnce ami cefrainty in
ibc minded ibe peffon, tninf kimiirtiig dbiai; and fo cerCainc
ind &U ii tl«ptM«afi««of ditmiflde^aboiiecheni^ that there ia
130 fcmpkof dtabt renaatding taiKCcnfriaa aoy u«oertiiBCy wJm*
.therttetlMgibefo or no.
Afioiltwt ilitOpinton. wUcb ii an intvUeat evident aAnt;^ if
InayfofbrtfeicMytteaniiigiMhe nnddrflttding AiablWaf-
ftm^sniyaddroibe tluBgi|iaahit ytt it feef fane contaaiy
tMtbn M ib^ed: and fsoftiw) wfaetber the tbingr be ib nr ia» i
for as much as ( in opinion ) the gnMindaarcioot &fiy Cfrtdent
CO ibt nutt^e^faMtbcy a»4Bty pmba^ ibtaefbre thetf-
fent by opinion, is but c^njeSttrdl. tkB^ cake t man mm cnTc mi
9 fcropriooa confciencc ^ fbareis Krdiat nan: Come evidence of
AFgiMcntwbtckdtdifeem to wnctane ht aftioa or ttttttfrt,
itftd yeccbatatfgnmeiinianoeiiitenaitflyconvifldngibf bis Jpd^
me&t^bntoa theothrrfiik^ tBere fiatti npA medium, or argn-
mentiwhicb renders the praAice probably finfisi; wheceupan»if
you come Ml demand of bim; Mayyoadofudra^ihiiig^be tn«»
fwers J do not certainly know ( that is )lmm not enmdy ami
aiyfelacdyreftrh«tfof'a»yetItfaiokiinnf,IcfaiDktt ia fandblj
and this chinking ( which is opjnion) is alwayes accompanind
with fome fear and iinpition; fo thnc tbe niinde ta fake a panreof
SidtoktrntmHngMTok tthtng ooeitlier fide« Tbioga ise parrly
cleare, and partly -obfcure, partly, evidenti and paoly ineytdeaiL
ana
MM
Ch.4.Sed.5. Cbriftdadfrn^rt. 31
and tbcrefoffc tbc aOeiiC of opinion is atvraycs don be-
6A.
Aiiocbfr is bctkfi;^ vfakh is an t0CQC uneo thfags noc from t • ^
Wf cvidMCf of tbc thingft tbcniGdvcit'tec only horn the reitci-
00, or teftimomr of tnotber.
If I feel cbc nrc to borne my band, I do not call this a believ-
ing, bac a fcnficf ve knowing, if AbimgM comes and cefls DdviJi
that bis Sm %4^fJm$uhmtgtdMdfl4m9^ ciKKigb€hisl>e.lmMr-
iedgin bim iroo favr it, yet it is belief in Dtvid^ who did betfe
and credit tbe cidiogs;.^ th^t ( to l>c bcief ) belief di Acs froa>>
knowledge in this, tnat4(now1edge depends on tbe evidence of
things themlelvesj bat belief^ though the dliings be certainly trae
to which it doxhaifisot. yet itaflaauiioio iben^ fftr the uftim^
nj #r dMihariij cfhim wlit nUut dndrifdm thtm. Though this
be moft true, Tbat?r/Mr Ckri/t wm i^rm sf th^Virgm Marf jund
HbtiibckA^M4ffi4imdSm^k§ir,yt^ betroefc^-
ilg«i«t Mi9fd\§ot% kom opinion intbif ^ that ofmiM is an
inMfirfm^ prct^ie^ im^tfril j«^, 09id dijftmMf i^limMUe Mfftnt^ittt
«ft ittifmt^g %1m 4fpmti$ firmi^ cfrtahe imdjixgd especially where
lcfiiaM)iij^ and aothori ty is fafficient.
Mkviag as it ii leftrained €o a theological and > divine con- 2*.
fideration, that is ( m the gencrall ) an afim of tin fptU to tho *^^ >
trUth^Mdioodneff'e^ofaltdn/inerevttationsHfon dhim tefiim^ttj..
Herem8cnmightbcfsjd,at4br ioftance^
Ficft, that all divine revelations are the objeft of belief, as
fitfirnntmndlj imffirid.
Secondly, that the ground ofbelfeving them is Gods owm
teftimonV' raich liatb fafficient rMlbn co believe all tbinfli
there CO be tnie, in their relation; becaofe oF his tracn
and antbonty. who doth fay fo ( vi«. ) God biniN
Thirdly, of the generaH nataie of believing ^ which
h ao aftot unto all Tpokcn by God as nod crat and- credi.
Secoiidlyvpafikillarty^ of jaftifying Flritlif
- Paitb<( as yon well knaw ) hath a douUtafpcfti oneta to tlie
whole revealed Word of God, iinother isfo Uod ift dn U of to
jaaiCbrifc. ^ II
/>
I am not now to fpeik of it, u ui eyewliicti may fee all co- -
louit,bDtat aneyc fixing it fejf on fomelingulirind rpeciil-ob*
. fcA C*'*«i\)iui ]c6n Cbriff, in fcrptiA of vhotdit* called ftifti-
.fyingf«<tb,t Tbcihelieiinf: od wfloq alip:lbe- riite dclini-
bed. (.■....■.■..
CHAP. V, ,
FdithittChrifijwhatdefcri^ti.
L Thl(cf*ftmjtiii /iHHtr, ittk tsk* 4ni tmirMe
^ 9 fefmCtiriJi in hittirfenMA c^u, and MA
^ Tfaete are many tbkigt to fae«peiied In tbi*
defcription^fonrmiicb u alltbe force of irne
faith, cumot It ooce ini few fliMt wotdibc clettly cxpref-
fcd.
SECT. 1.
. , /~>Onfidec therefore, the ^«»j tr femttaim ofiliii faitbis at
'' V^ heaven: Getis «urM*iidtcrte, is the udiftlloiait of a .- fo
^Hi 13.48 Aj tuMj MS vtr* orimntdto tUrnti'Mfttbtlitvtd,
Aai the inBritmtnt*leaiiftef it iitbiffar J if GtJjKom, 10. I7.
F^illi eamtt by htirtitg, Mmiatm-ing by tbt fftrd ifGtii. And thic
iamtMai* Mud fiHgmUv Ci^ff t,of it ia the SpiriffGtd, (Sal. 5.29.
there it if in cxprcflie fruit. Sojeh.1,12. fpeiking particularltr
t>f^/frvwjMti&«iV;M*#i>/CirJ/?,beiddetbver(e ij. mtm emm
utbit mt b*iifvb»nuvf blttd^ntr ^ tbiuiUvf tk$ pfitimaf tk»
irill4mm,Sut9fQ»d,
« That
Ch.$ .Sed. I . Faith in Chrift^ what defirihed. 53"^
__^ ' -— --^ '
That tb€ will or bcarc of man ihould be brougbc off from
it felf, and CO abhor its own condition and fufficiency ^ and to
cakeCbriftas God propounds hioii co be the only rock upon
which I oiuflf bailc my (alvacion, co be cbe only Lord co wbo(«
. Law and Will I muft rcfigne up my whole foul, and to cleave
k unco him in a cmtjmg^U mmpn smd affeSUw; This I fay arirech>not
from nacurallprinciples, nor from cbe witiome of a mans free
will, nor from any endeavour or adion which can find footing
inmanbimfclf.
It is obftrved that there are two forts of habicr. y^^ {^^^ ^
I. Some which are ^cqmirfdhy the induftry of the perfon > Habits.
and through a right ufe of a fegicioos and underOanding mind,
and fuch may be parcbafed by praAife, and ufe; as the Scholar
hy writing* gets the habit of writing, and the Apprentife by his
wife and boneft obfervation^ aod^ mdoffry^gets into the skill of i
bit trade and calling; Now foith is no fuch quality, we can
fend forth nofucb Angular afts or operations, which are able
in time to ripen or beget fo excellent a Grace in the
foul.
^ z. Others are [riainly and entirely infufed. Faith is not
water in the Earth, which a man mav pump out, but it is evei|.
in the fuloefle or littleneflc of it, in tne allnefle of it,as the drops
or (howers of ruine^ which come from heaven :^ Though tbc>
fubjeft of it be below, yet the caufe of it is above, k is man who
doth believe, but it is Gods Spirit alone who gives bim chat
^ faith to believe; it is the wilLof man which doth take ind receive
Chrift; but it is Gods Spirit who doth bertow that grace' of
fiich, by which he doth take and receive.
That a man bach a will,none can deny, who know thac they
tre men ; Nay» and that the will is able to (end ouc itt owq aAi-
onSyic is willingly coofrtfed I but ipfinice is the difference 'cwizc
thenaturall aaionsofcbe will, and the fupeniatural qualitiea
and operation of Oods. Spirit in the will : It \% crucia dead car*
cafe is able of it felf to fend forth a ftinking fmell, but it b not
able to quicken and enliven it felf. That the will can, will X
grant, but that the will can ("of it felf) enliven it felf, to that
great part of life,I meane believing it is not only a vehement tcU
jury and difhonour t6 the fouotaioe and freenetfe of grace; buf
alfo a moft foolilh^and fcnfelcfTe error ) die will of man being
¥ , naturally
^4 Yaith in Chrift^what defcrihed. Ch. j.ScQ;.!* .
naturally fo oppolite to believing, and believing being an a A fo
every way unfotablt, and difproportionable to the jncHnation
and ability of the wilK No verily, faith in God[ comes frcrti
God/and fo faith in Chrift, from Cbrift ; none ever coiffd kt
thrift in a joftifying and faving way , who had not chat ej'c of
f^ith put into hiiii by tbe Spirit of Chrift : No giacc comfcs frotn
any, but the God of Grace. Vntojon it u given to believe, PbiL
1. 29. • ' *
SECT. 11.
2. ^^ ^e fMh)tB of this faith, is a finable fintser; 1 do not as ' yet
ijtbjcSm. 1. ' fpeak of the immediate fubjea oflnhefioo which refjpe^
thofe pares of the f6ui, wherein this grace is feated; or thii
I fhatl fpeak anon. Rut of the fub/ed of dencfhinationj and this
fttbjeft is a fenfible linner.
Two forts of There arc two forts of (ianers.
inncrs, . ,^ Soinc generally corrupted both in chSeif natures, and in
tbeir. Iivesj'and they are asunfehfitile as ibiry cr^ ftnfuU. 'thej
do not^knovlr in any poweri\)1i degree of trde reRe'Aion and
feeling, their own vilenefle, arcurfedncfTc and miftrablentffe of
{krfons being fo,and remaining f6 in an ^rcnfible condition of
linfulneife,! dire .confideritly ^ffirme, that thoo^b t^ejl ina^
iiave nioft abfe arid fltongpre'umptiors, vet tht jhivt hof 'jf.,as
i'Ct) thi leall degree ofjuftiKing and laving faith.* 'Ho«/ ^an
any manby F^i/^ look^tpon jefsss (^hriJiashisPhjJitiMn^ysiu is
whole ink is owfipvmioM^ 'TheHnfnJibh firmer ^ti%htcznt\Ot clpfe
With Chrift'.fo Se'jvill^riW care for CKfift; for what IhOuldinow
jmove fucb an h Wt» Is it tb ist* tipfiii^fre^ '6\ Chrifh perfpn ' * Gtfod
tjord! kow rfdif pious is. td^t botiveto^ profane tvti jgracc-
Mffe heart, or'. 15. it "tKc ruribleheflfe ' of thrifts Office i
Why / wba^ is Salvation ^q him by another, who as
V?t K^s no firpynd op rea/pn of condemnatioo in hitti-
m, \ /: .^.^ ' ^ i .;\ '•'■.■- \\ :: w ''
. 2.!^0ihers (wfifctjr eM^riejt!c<ed,^ wbo inovv tbus jnjiicD,"tTiat
tney in p^rtkular ireiinroj, arii-ijicr* is.r>o Salvatiopi no "l^ope
• OJfitTcomthemVdveSjIdtKJic CO Xc found ondy ill Jcfus CTTinft. -
' ""' ^ Jconftfs
Ch.5.Sea.3. FaiihmChrifi,&t. ' 35
HBann-
I coofeffe there are feverall degrees of tbii (ipolibleneffc; neicbef
dare I to aflkoe (be height and lacicud,eof i^c^mco the ccarmes
of horror aoa terror, ( t^tC if ) that a pcrlon imaft be .aivvay€$
and neceflTariiy angaUhed with extremities of amazement and
dejVdionsi before lie can believe in Chrift: No, though thefe
(harp tbrowes are manifeftin fome, yet I dare not make them
a rate for all only this I Cayythac^cbe oeart believes not|ic looks
not towards Cbrift, till it feel it filft 9 iifirful^dmdUfi l/^rfji^^fi
ff/fjf; and that there is no poflibiltty of (ubfiftence in it felf ;
And now there is room for faith when I feel my felf a finner ; \
now there is reafon for me to look updna Javhttr^ and when l^
tmr^iftbh of my §vtn viUveffe; npw is there reafon to look opoa
another rf^iErr/^^iii/»tfjf#;and when I perceive my QfttxUftmftjofim
IS tbere canfe to look aktx.tknt/slvdtkn V^hUk Qeih^th fm mtlm
Lard JefM ChriFt.
Me thinks thacof Chrift^iEF^r^ns^^/ tacM the rlghtsctts^ tttt
finnirt^ that be is fent tp finik that which is loSi , thst the ^heU
n$e499t Fhj]tP$a»Jmt thificki that be is lent to fresch Hberij
to thcjiffJvts^ do abundantly confirme this txxxxhi Veai and
our own experiences gives in a clear evi4ence; that net only in
tb^ beginningibut in (he progrefle of our con verfion,oor eyes an
dien moft upon Chrift, to look after bim.and to priza him wbeQ
ive.are mpft fenfibly ac<}aatnted with oar own fiafuliiedey m4
mifcr^blenefle of condition.
• , r •
, . SECT, HI.
THe Seat er^h^ati0n4f faith ^ is the heart or will*::Stil1p- 4
tareaare copious in this,..Kpi9i* 1 0.^0. ^i^h the he^rpils^n stdeu \
heliewthtnuerightemfniffe^ ^1^18.37^ And VhUif (Mi^fitbett
Mevefi with alltkj heart those steajefi^ and be anfwered aim Wd' ^
J Miatiethdf Jefue Chrifi ie the Sen ef Qesl^ Rev. »2. tver. 1 1.
^befeewermlljethiti^t^fhewater^l^freeilf. .
TbcM be who diftiflgQifll 'twixc chaee kindeff o9
¥ii a /"redere dassm^ wfaidi is a ontvetiiill and large conception
ofa(^od|Whentheanderftandingispcr{waded, ( beyond A«
Fa tbcifme)
■ - -" "
36 Faiib in Chrifi^vbaf defcribed. Ch. ^^Scft^.
theifmc ) t9 Mieve that thin is 4 GpJ^
Stconily^C^edire Deoy ^nd this is focb s difpoficfon of the
underftanding , by Mrhich' it gives credic or belief to that
Qod y fpeakmg ^nd rcvealitig.as to one who is truth^and cannot
lye.
Thirdly yCrtJeri in Dttm, which is not only a credence to God,
as r rue in his Na tare and Word; but a reliance on him with the
wilU and embracing of hfan and his truth and goodnefs with the
affeftions.
Now jaftifyingfaith^or faith in Cbrift,is comprehended in
this latter kinde of believing. For the better apprehending of
this, obferve a few things (trj«.) Fir ft, the things which God
doth propound unto us are of different ends and ufcs, fome are
propounded meerly to be known, of which fort fome con jeAure
mzny hifioricd/IpMfages in ttit Word, and tmnyfredtQions^ and
many GenealogiiS; Some are propounded^n^r only to be kjsownjktn
atfo to it hn€^ ds thi Divine Precept s^ or Commandment $ * (offlc
are propounded to be kpown, and to be avoided, eir deeUmd, as
i\\ iht' Combinations and threatnings in the Word againfl lin-
Hers: • Some are propounded to be l^newn^ and te be embraced pith
ihe will and affelUonsfif which fort ate all the ?romife$ ofGod:fxA
fefmr Chrift our Lord All thofe parts of the Word which con-
seine our good, and our good to be embraced. They have t
ncceflary and naturall reference to the will of man, which is
planted in us by God* to beconverfant about all that which xtr
IpeAs our good."^ Since then Je Tus Chrift is our good, both per*
fonaily confidered, and alfo vertually confidered/aiihiherefore
as converfanx about bim^muft naturally be planted in the
will.
^. < Thzv<hetc are two parts ( as it were ) of faith.
i^. One is imperfeA^ and in compteat, yet is it a neceflfary ingre^
dient unto faicbi and this refpeAs the underftanding, when we
atefapernatnrallyiiligbtned,tofeetheGorpel and Jefus Chrift
in it revealed to be a Saviour; yea»and we do aflent or acknow«>
ledge the fame Gofpel to be a word of truth, and that wfaatfoe-
ver it doth iafflrmeof JtfusT:hrifl,it is infallibly true, and divine-
ly cercaine. TheGofpel as the Word of crutb^ is the ob jeft of
this > and therefore the andetflandiqg is to apprehend and ac-
IcAowiedge it> .
AoQchec
— ^
wttm
Ch.5 .Sea.4. Faith tn Cbrift.vfbat ikfiribed. 37
■ »>ii pill I ■>* ■*■ « I ■ mm^mmimmm
Another is pnfeS, ( I fpeak of an eflencial perfcdion^ not of 2«
that which i$ gradual, and ititenflve J which (afkes incbttfomial^
and vital nitureoFfairh, as )Uftifying: Now this' doth aoT reft,
in any operation of the minde, or anderftanding, hoc ilnmedi-
atcly in the will, for the Gofpel conteiaes both truth an<l good^
ncfle ; It is the Word of troth, and the Gofpel of Salvation. Ic
doth not onlsr make known a Saviour, and that it is moft cirtain
that be is God and man,and dyed for Itnners^ hot it doth offcC
the goodneflcr of this saviour unto me, which to accept, spper*
taints direAly and itnmediately to the will :• Tb^itof the 'Apo-
ftie me thinks .gives fome light to the matter in handjiTiw.i.i 5.
IbU id a faUkfrnll f^ji^g, 4«J w§nhj of M dcctftationt
thai fffms Cerrft came into ibo ^iurld to faw finnert^
That JefasChriftcameto fave fibners, is a troth not to be
qoefttoncd, and therefore the anderdandtng i& to acknowledge
the fame : And that he came to fave finnersjs not only a; troth
revealed, but a goodnefle offered, and therefore it is worthy of
all acceptation ; Now as crtdemo of the truth of it appertainet *
totheonderI{anding,focbe acceptaaccol the goodnefle of ie
doth appcTcaine to the wilt :'Yea,one word more : itis the pro*
per work of faith, to conjoyne the fool with Chrifl^ to coocrad
andefpoofeit, (as it were)bot the foul is not coojoyned with
Chrift by the meer opperation of the nnderftanding, but by tbe
confcnt of cbe will; Srgo^ faith as joffifying.is immediately .and
formally in the will, and not nakedly in the underflaoding*
SECT. IV.
»
THe frofir BmdgeMim 48 of faiih, as jdftifyf ng,«Of as COB^ V;
verfant about Jefus Cbrift, is acctftana^ or n^oivrng. aBuk
This DoArine Chrift bimfi^f doth ceacb, and thertfort
it is true, and fore, Jokn \,\%. to ms msnj m$ roeoivid bhm^ ko
gavo f oilier to h the Sons efG^d^evon to si m^mj m telkvedjm Im
Name. Theityoo fee eiprefly that believing is tbe receivihg^f
Chd (K As if ood came in thefe tearmes, I have appointed my
son to be made man, to be a Mediator and Redeemer, and bd
did live and dye for fiooers » to procure cbeur peace and falvati*
F 3 , 00.
38
Faith m Chr^t what ilefrriM Cb. 5 .Se^ 4
'^rcdeitce.
tAueftance*
^{furance.
on. Now I otfcf his perfon unco you. and with ic ail the me-
tiUf aod b^nefics puEcbaM by bjiQy take birn jq bk [xrfon, io hit
0ffi^^ and to ail his v4t<ue», U \\^t heart doch now accept of
cbirtieffd Ji^Ais, • Thi» is a UvelyU ^d joAifyiog^and faviog belie*
Tbereate three a^ of the foul which are converfaot about
Cbrift. r . t r
.Firfhonc iS| I l^now alTuredly, Thsi ^tfttx Cbrift ibt Lcrd h
th0 Smpif$tr vf Jmmn* The Paptfts generally make this cbe
Royail Ad of Faithibdt this cannot be /nftifying faitb,
m -
C Firft this as fo^ is but a trucb apprebended,and not a
fcccabfc ^^^^ ^^^*^*^ ..
;- 'y Secondly, nnbtltevtng beof £9 may enjoy this hiftori-
{.cail affeat mecfly asaikot*
?« Another is, I ukf thif pfm/ Chrifi uhmf Lordani Satnpuri
I know aflbredly tie is a Lord and Savroar^ aod he o&rs hioi-
fclf unto poor £aMr»; of wiion I ami cbl^f, and I do accept* of
tiin^eo bemyLordandSavRmr/' iLcaftray fosl on him, I reft
nyfeifonfcjhi.my willand heart doth einbrace and accept of
bini, only to be Lord and Saviour, bias I tlo, and none but him I
do accept . '
l: 3. A thirdiat J'h;f^t» afundif that fefwt ChriJfJs ^ . Lmd smd
^.Skop)9tr^ Kiiiiy of ch<i IMthetanj ( and fome of our own )
bend this way, that cbc cflenciail and proper Ad of faith as ju-
^ifym^j is aiTtifance, sind (o i^ do define k, that it is
Maf[firanc4^ a full aHurance^ a full perfrafioft^vjbcnce it fol-
lowes, ; ! ;> '
That no man believes, until he can truly fayl know that C^rifi
Jasmine ^ I knowthit^be djvd f<)r nie,i kiipwahotinyiiiiHeaafc.
pardoned. J - ) , ^ .:; '
^ Icianocmeec to take Afmes,<and firike our own brethren;
whpl thmk IB rhisrather.aimed to. give us faitk in fct ftrfcdi*
on^tbtemktiproperand^&bftaTUial nature. - v> >\ ;
'3 ^TliefethingsfnuftncedsbecCOnf^lTeJ:;:*.. :.-• l
^ 1% That the afurange uf faith may be ffiffikij. rft^oiA/tintdiGod
liath exhorted CbrifKatis to ftrhre after afjurana^ yea, fmli affti^
rAnnei yujAixrkhesoffiillaffmrance^ andiiodoobC|that;iot otw
' . < ' ly
Ch.4-Sca4. Fdithfiti^h^^^^ 5^
]y 74«/9 but matiy e good Cbrtftidn cai¥ fft^vCfotnciimcor Or
thcr ) I am verily perAir:ided,<ifld'^iE^4r Chnfiln^eJ the^ kni g4i/^
hlmftiff^r'm^.' .. -".''••'• <- ' • >.. ^".. • • r • . . »
centinehc,afFeftioni f When I <laf>oi:ofily|xitfeffcClirift,biKl
know that 1 do pofltflfe hitrr. Wht^ I do hoc ooJy cake him to
ht mtne, 'but leebim" w be «i5n^j -wlreti 'h[^ fakhto^me,
Tbird ly, \Wt bcHcVetf fhOtiW'ftrlvfe ktt^r ih^ aWttratuc ,tbey
fliouldnocrcftin tbetriecr a^c^^pfarrcc, bit ^i6uU*concen<J in
prater, for tbc c vjdetic^, ^pA reflcftfon of thi$^faitb,-thac Cbrift
is rfieirs,and rhcyJInoW him alltifcdly i?obt HBfirfe' Forthoagh
theeftateof mccre believing, is fpre, yet that of aflbr^frtc^fs
tomForcaWf; ; Th&iU^t/ed^^iJvfeh tfiff[^ \
\vbcn it comcsto tb« bt^heft; tht d^ is no^ ^^oriom. Yet \
tbisi deny, that aflurance ( I mean, that ' reflexive perRvaflon
chat Cbrift is mioe ) is the tflfentiall or proper ad of taich, that.
&ith]s|3ot/aitbi^iUe0e^icbp^i;^(^^ , •««;•!<« u .
. there arc; two aAs of f^lfcjb. ' ^ Y: .1 . ! :•.-;• . '..;
One without wfeicb Taitii cafinot Tie judify ing faith, aria this is
the accepcanct or embratmg cA (^fil^^or chat which fome call
reliance and recombency: * * - ' "^
Another, which in cime faith may produce; and fo afluraflce
is an ad of fa^^^)|o^bp{>c^Ceil[^0(.^a<|^
aft asit wcre^noftKcvlhrlladjbbt the onincnt ad; aflfurance
of faith, is fire blizing, the acceptance of faith is fire rruly burn-
wgi though ii©r.b»nl^y,flanufl4; (^n>Qre^ebiaUh^^^4%i(^ ^—
aiy tim/e,.U«;;ldrcda«Jjsingf /i^ a|idjhe,|j:4^re i%(^^^ '
Ao^ifct faitb may be ift fcuthjitbPPR^j* iw*jo,jf* Rt^Jt^ t^vXv; >
O4lm0 <^ii^i^/j^rfi4?j.rf;^b^|lKK|gh. Ji^Ufp. F^kbf and Tate h',
chough doubting, as fir^> .thoiifcli i mufth AwltCi .ao4 Iff
no doubting , if faith were eflcntialiy aiflurarce.
O bow many fouls are there vtbo prize none in the world like
^^[i^fl:, who love him with all their hearts, who honour htm with
thchtgbeft rcgardsof a Lord, who hates the enemies of his Scep-
ter, with a pcrftft hatred; who would not willingly offend, and
grieve
grieve him in cb^ kaft OQeaforc.wbo cleave unco him as the only
rock of their novation, ivho would not rclinqui(h cbei.r inrereft
in him for millioos of worlds. And yet they weep, with M^irj^
'{ becaofe^ ibey cannot fee cbeif, Lordjcbey (;ooflid 4ay and njghc
.with feares and doubts^ cbey have not thia reflexive evidence and
afliirance, tbac Cbrift is theit Chrifi, chat Jefns is tbeir Jefos,
that tbit Lord is tbeir Lord. Yet ask tbem, are you willing to
accept of him ? O, oone in the wotld rather or more «• are yoo
V ^ • willing that be (hoold be yoor Saviour, he only is falvation ? can
A yoQ fubmit to liave him tote yoor Lord Chrift ? b bltflfed Sa-
viour ( faitb cbe foul ) none to mle me but thoui none to fave
. me but thott; tbv blood is precions, and thy La wes are righteous,
4ndl could beftow t thoo^nd hearts, and a tbouGind lives
if I bad them, on thee, to be changed, guidel^ ruled, ordered by
And tbusxhe (i6ol,thoDgb it cannot fee dim^ yet it bcleeves on
btm; it believes on him, though u yet it, caaooic fays /ift4i mjte*
CHAP. VI.
The objeci ofjufiifying fM.
Ow I come to the •b]9a iff ^mfiifjing Mth^ and
. that is twofold. Firft, /amarJuir, which i%}^
>H^m. S^SIs ^^^' Osnfk our Lord. Secondly , 'C§ncmii4»ti^
or Confiquent^ which is Kikrijfm^ and Rigbte^if
fii/r,and SMhathw^ forjaitb.-firft, takes Chrift him*
thei
felf, and then tnefe,itt and torChriK.
Sea.
Ch.6.Seft.i. The obje^ of juJUfymg faith. 41
SECT. L •
THe imm^Mdteptjia ^ffaitb^ as jtiftifyiflg.is fffms Chrifi him* '
/«//*; as it is in MitrrUge^ marrtigc is an atlion twist peN
fon and pcrfon, not twixc perfon and tfta<e,tbat is a refulcing
thing; fo 19 it in the natare of hitb and Ghrid« Faith doth not
macch the foul to the portion , to the benefits, hue to the per-
fon of Chrift.
YoQ heare that God hath pat ftlvation into Chrifts hand*
behach pot rewflioo of fins into his Uood; there it eternal life
CO be had by him, Novjr if a perfon fai^b, I will have this falva*
tion by Chrift, which he bath purcbafedt but I will not have his
perfon, I frill have the reniffion of fins by his blood, but I care
not for his perfon,! will have faisrigboeoafncfTe by which I Oiay
Hand before God, buti care noc for his perfon; this now is no
iMh/itisnojuftifyingfaich. For faith, juftifyech ns,when we
ts^e ihfirfin rfCMfi. Ic is true, chat we may, and ihould have
an eye to the parcbafeand benefit by Chrift^ but Chrift himfelf
i| that ffh icb faith lookes upon ..
Bqc wbeftin is the perfon . of Chrift (he Objcd of juftifying
faith*
For the refolmion of this I will open two things*
Firft, chat wh^U Chrift, is the prpper pyjeH cffmb.
Secondly » hem fdtb JUth ixtrdfe, it (tlf tiknit whole
■■■ ■*
i*«>« <*M»^BMMav m»*m-mmmmmmmi^mm^^^^^,^ ^g^imm^m^m mmmmmm t
. SECT. II.
WHde Phrifi is the diequMfg. ^fr^fir ohjeS • Chrift yott
fcoow(inrefpeA of his perfon)is(j#i/iiii^4W4is.and he afay*^:
t>e conftdered as a Prhft^ or as« Prophet, or as a King. We n-
foally fay as a Saviour, and as a Lord. Now he offers bimielf
to all thefe to finners : faith Chrift there is mp Name tender he^'^
v$0hj ^bieb fsm cm hi /MfJ hutme^ no Jefos hot my felf, and I
kave been the Priefi, who have offered my heart blood to pro^
cure the parion of yoor fins^ and faivation : / hmi fsuufua mf
G FiUber
4a the 4dfj(^ ^J4^yi»gfM. Ch.($.Sca.l^
Fathir iP the mmof , and have fulplUd 4ill rigbucmfmfe,
Now I am willing CO bcftow mf (jrifon you> as one who can
^ and will afluredly faveyoo. Buc if you would have me to be
year Priefi to faveyou, you omft alfo be willing to have ime to
be your Prcfhit to inftrud you, and direft you ; and to be yoor
Kmg tod Lara to contnand you; you muft religne up your feife
CO my Scepter and Goveirnmenc; for I am a Lord ss well ai a Sa-
viour^ and I will be taken in both, or elfe you fhall hafe part in
neicher.
There be three things which lay bard on\i$.
Oneifthe^r/r rf)f«, which expoietb the foul to bell, tnd
wnitb/or whikb Cbriftisa Saviour anda Prieft, He hcdmes
• tmf$fmr m » mi, bmt ottrfimiSy (tbat \r) ftood io our ftead.and
under went that indignation, which eW( (hiiiul^ bate lighted on
Aootbcr isitber#rrw]p^<War fpSmicn €Jf Jin, which breedt id«
conformity 00 God« Will, and depraves tbe w4h^ natui^e, for
which Cbriftis^ Stvfourand a Prophet, ( that is J he is . appoin-
ted €0 informe ibe minde, end refor me tht heart. - '
A third is the rehUhn effn^ rifir^g in ^hfM notions,' atod for*
did delights and way esiforwhicb Cbrift is aStviouf It'iitf iilKfng,
( that is ) be is lo fmbilfie th^t iniquities^ to give them the bill of
divorce, tocafHvme^UimaginAtions, and to bring the whole man
intothefubjedioflofbimfelf ; but then be wiU be Jefos and
Locd too; thou maycft not think thatCbrift mwft ht^ thee ,
and (in ihall rule thee$ thou muft not think thathe wilt pay lis^
debts, if thou wilt give thy heart andfervice to (inne and the
world. How ridiculous is it td conceive that God (honld raile up
Chrift, as the Pope raifeth up his indulgences, only to keep or
fetch fouls out of Purgatory; as if C^rift were givra only to pay
our fcores, and not to rule our hearts, for no other end but to
keep us out of psifon ^ that we might do nothing
batfinagainft God, becaoie Cbiift can take away the gilt of;
fin.
tity^'^pUg^^hripisijedh f^h, $Mk$n mi receive iij fintb.
Do I feci my finfuU |ilc?: I now V faitb t^kf ftfus ehrifi.vfVoin
tficfatberlwfa appouiaed, and oAiired to be my 1>rieft,to be my
iirecy , to betre my fiua , to ikaikl 'cwikc God Md toe? Do I fed
Bqr ImfolliuitttK and mocioos^I tMnutkeftf^sChrift^mhtm the
Patber
4
)
Ch.6.SeSt.^: the objeH (fJuJUfymg faith. 45
Father hach ippointed to be my Pr^pket md Kingi Hehith
vnderttkett to be the teacher of hetrtt, and cooquerer of 60; as
fb do I take him to be my Lord.
— »' ■ ■'• » -■ — ■ III ■ m i %t^^mmm
SECT. III.
THerefore coofider in the fecond place, H&mfditb Jatb ix^
ercife hfrlf4tiout wMi Chrifi : if you piaife ! will difco-
Ycr tt in the particalan.
For Chffit at a Savhrnrmi "Priefi : Thus faith looks on him,
not only diat he is fo» but to be fe eo me; be was God and man;
and dyed, and fattsfied, and took away fin; C^od proclaimes
thus much, and ofiFers him to me, here is the Sm^h$tr oftht
Vfortd, this is mj ^ill belaviiSon^ here !$ the hlo^i of dUmmewt
dnd ftdce. What doth Atth now ? O faith takes hold on him ;
I acknowledge him^ I receive him O Lord, to be my Sarioar and
Prieft; not I, O Lord, not I could ever have fnftcined thy wrath,
or faHsRed thy Jaftice, I could never have made my own peace, I
couM never have blotted out the hand writing^ I coula never
have paid my debts, bat thou haft fitf^rth ChriO to bo the fropi^
tidiionfarfft. O Lord, I embrace him, my life is in his death ,
my healings in his fufiferings, my facisfaAion in his obedience*, in
none but hi m;I reft on none but him, on him do I believe, be hath
fatisfied to the utmoftj and I craft on him that he hath doneic
for me.
Brethren, die cafe ftands thus, a man is borne tn(io,and he
goes on in much (in, ( a long time ) atlengih God awakens his
conference, m\kcsh\m to pojjofe the initjMifiesofhhhteh^ of bia
birch, ofbisi youth, of his age, of his life^aitd perhaos befetstbe
foal round abodt with fome iendble dread of bis infinite difplea*
fare. Now the man knowes not what to do .* good ' Lord faith
he, what a mrferable creature am If herein fin committed over
and over^ the Liw broken, God provoked, confcience raging,
hell gsping; I am violated faith the Law, wronged Taith Juiftice,
rbdu'haft (imed faith Confcience, I will be faiisfied faich tht
L6r4 , f^ch the poor fouli what ftiafi become of me ? what
haveItoqalccGod?Ican finde notfaingi what (hall I do to
6 a pfcifie
y^
44; The oije^ (ff julHfymgfaifb. Ch.^.Sca.^.
■ ■I ■ II I ■ I p. I I .1. I 11 I ■' — — ^ I I ■ II «l I I , — !■
pacific biip^ I cailnot imagine it : If I fay that I have not finned
my confcicoce cells 0e 1 lyci if I fay I will not (in bereafcer.
Why ! yet how will this fatisfie for former gilt? I tell yc>u bre-
thren that a heart brought to this fenfible expetience is marvel-
oufly opprcfltd^the very heart cracks, and the fins of chat foul
fnsp a^un<)eri under the fenfe of manifold gtlt^and Gods difplea-
fore.
But then God comes in the Gofpeh and calls out to the poor
tnddiftrefledfinner, come hither faith God/I will (hew theei
way of falvaticn /^ O how the foul liften^to fuch a meflfigel
but how Lord can this be, what am f, or what can I do ! No-
thing faith God for thou art an enemy, and thou arc withouc
ftrength : But I have laid Salvdtnn mpim om tbm is M^hty^Nhf^
U that Lord / It is w$j ^un S^n^ whom I have oat of my love
ftnt into the world to be made mao^ and to dye, and fatisfie for
finncrss to btare their iniquities, to anfwer for all their tranf-
greffionsi and be is become a fti^ttj^ and a Pritfiy and hath facri-
need bis own foul, to be an o£&riiig for fin,an^ I offer him unco
thee, to be tby/#r#i7,to be thy PnV/?, to take ^way thy finnes t
Now take him faith God to the fool and with him the difcbarge
ctf* thy fins. Hereupon the foul being perfwaded of tbe truth of
this good teftimooy, and with many teares admiring at the rich-
es of divine love and mercy, it doth now by /iirib €hfi in with
Chrifi^ put it felf on him, embraceth him with all the heart, as a
ibflScientand pcrfeft Saviour. As if tbe foul now faftning it
felf by faith on Chrift in this refpeft (honid thus be fpeake the
Lord.
O Lord, tboo art pleafed jufily to charge my fins upon my
confcience, I confeile and am afliamed that I have thus finned a-
J|ainft thee; yeai and I acknowledg that I am never able toan-
wer thee for tbofe fins / But thou haft appointed thine owa
Son to be my S4M9m and Vrifft^ whofe office it was to tf4ri tb§L
fins 0f the pipflf^ thefefins therefore which confcience tiojMT
cbargeth opon me, Ido by faitb charge npon- thine own Sonne^.
lor he was mutkjmf^r ms; thou didft ordaine him to be a furery ,
and thcfcfore I befeech thee Lord look for fatisfadion of my.
debta in his precious blood, and take away thy cnrfe firom my
foal, for he WB^mdsU s c$trfr fir ms^ he did fufteine tly wrath in
one fieed to dcUvxc from, wrath ^ Now therefore O Lord / I
fat.
\
1
Ch.6.Sea.4» The ohjeH (ffjufiifymgfiutb. ' 4^
fQt my fool only upon thy only Sonj whom I take to be my f«^
crifice, bimloflfernpontocbee as my proptciaeion, I have fin-
ned, boc cby Son hacb dyed for my (ins •* I have provoked cbee;
but chy Son hath pacified (bee, 1 have wronged thee, buc thy
Son hacb facisfied chee ; hedidnotdieforbisownfiosibat for
my finsi be was not made a cnrfe for himfelf, but for me, I lay V>
' hold on bis blood co be my peace^ and facisfadion and falvaci- ^
on* As if a man were like to be carried to prifon for debt, arid
hunting up and down for a friend to ftand for bim , at length be
fiodes one only man and bim he brings to the creditor, and faith
here's a man will pay you and ranfome me; fo faith for a troubled
and obliged (inner to God, ic findes out Cbrifty and faith. La
Lord here is thy Son, who is my furety, he will difcharge^ he is
myranfome.
w^MMMHia
SECT. IV.
t • I
FOr Cboft as a^aiViour a.tKl King and Prophet and Lord what
is ^eexcrcife tof faith ct^ei^e ; Iteliyouwbatl think o(
• ••
It* -
It is a work of a believing beasti wheseby it doth accept of
Chrift, to be the fde teacher and ^^V of heart and life, and re-
ijgreDpbimfeifj^holiy co him, to be faihipned as it were and
{uided by hnri- * A aian never xomcs to the truth of beleeving^
at be (ball 6nde this, that faith mil changi his A/dSter : For
faith changeth tb^ heart, and the heart being once changed
will quickly change its Lord.*- So that to believe on Cinriiiuz
Xiff^,asa£*r^>asa/'rtf/»lirf,it is to admit him to give himupi
the whole man into- bis handa tahil holy and fpirituai Govern*
jneat; as if the heart fliould fay thus much^ tbou art a H^ly.
£kr$fi and tboQ.$rt he who art xonigne^ now I take thee to be
fiiy Holy Lord, and I re(igne up my felfe» I pafleover my felfe
untotbce,] witt have no Lord but thee, and I do with all my
licart accept of thee to make me Holj^ 4stb§H 4^t Holy^ and ta
fcbdoe this vile htacc of o^M^ and to role in Ae|. by tby bleflcd
and flttghty Sgiric^
Seft:
\
;4 llhep^tBcfjiifki^^
SECT* V.
THas briefly of the Immeiiat^ ch'jiB af faith, on which faifh*
tmmcdiattly Iook« ( vU ) fheferfw ^fjel^j ^krift i cotikc
and receive Chrtfi^ as Lord snd J4t^«r.This is crae faith; yet by
theway noteafcwjhitigs. ' - ; ^
Frrft, that thif tal(tfig rs with^slttht hearti ft is irof t pretendad*
caking, a diflcmbled work; there tsr t takffig of Chrift with the
Congae^ and a taking of him with the heart •: O no, when true
fttth rakc$ Chtifl, it brings in the very ftrengcb of the foiU V O
Lord jefor^I do embrace cbee, accept of thee with aft my fool,
with all my might; and with all my-afTeAibns. .. •. I
Secondly, this taking ofChrifi is of all C^rijl.i^Lof^d U well M ^
7<A»^*when the heart is made feniible of fin and Satan, and
wortdi and Chrift, and now fails off from them, f wrti haveiio>
more CO do with you J will ferve yoti no longer, c^i/? only fiiall •
be my Saviemr^ and he only fiiall be my Lord^ f will put biy
font under his Scepter and Government.
T\md\y,ihx%takmg(fChri(thonelj:ofCMf^^ Boritkafflif^
jugall t^kjn^^ which coniffts of unity : one ( they fay in the Me*-
tapbyncks)is divided initfelf, and divided from all beddes m
felf; fo is it in fitthstaking ofCWxi^Ono P^iiti, Om Lord, faid
the Apoftle Fpk 4.Ttta.kesChrift fo ftt none with Chrift, pt bt^; ,
fides Chrift : ' The Fafyiarchs had moft of .theiira wif«,and a coiM
cubine, it is not fo here. Faith doth match wkb an abfoluce ex«: .
dufion of all other matches. Itji hot the fotii,' and Chrift, and*
fin: nor the foul, and C^htift, and the world; nor the foul, ^nd
C hrift, and the Devil: it is not the foul and Chnd in chief, and*,
ilnnein fervice is a deputy ;pi; a corrival{,a feeondary thing, Sic^ '
Fourthly, this taking is freed frommrjfal^ing. Faff h knowen
whatitdoth.ttiees its way it underftands, r. Who that iss
whom it takes, k. Upon what termes be will betaken, 3 hi \
grounds of taking* . -.
Firft who it is, ( t/i? . ) iho Son cj G^d, God and man^fk iDoft bo*- -'
fy perft^n; a mighty Redeemer, and Saviour.
5ecOnd ly ,.npon what tertnes, ( vU. ) * He will not tome in by.
the by,be will not be taken as a vaflaile,as acaptive:,a$ a dnidge&
lie will not be taken for bafe and changeable reafons, meerty tp
flop
,>■■ J
6b.Ti^a;4^ the\tȣL}p^.6fj^iSiii^\fM.i ^
ftop t^p in th/e ccnfdeiiceior only iopfaire wetch^ytoc lie nriii
be taken as Ltd^nA Ktng^ to command all the heart, to difi
poftiili the wayes; to nk oor, very tb^htij be Wi4f betaken-
' in b«5 o^B^n fake^ out of a ju4icioas io^e ^4 eftinwcion of bit
pctfon^ he ^ili be taken with all tfaeeftacesand condicians that
befall on the ercgicrucified^ as well a^in the way to HkrufMniB
msffiifitJii ^s^ one periecated and diftrefTed on earth, as well as
one raffed and glorified 'inteayrnj and tboa trqe faith takes
. Thirdly,npon what grounds^v/^ upan gods offtr cfCtfi/f and
fiNnH^e^ thA wAfvf§tt(0r SilUf^i-m km^ ^c. and #it hu e&mmmd*
fiunf^ thatv^lhwld hlUve^m fh$ NMm^4(4§ii £§n; . wberenpoft
faith briojgs in the foal to Chrift> it believeth tbac God faitb^iHc*,
liAt^dO(fb'no^^lcfpoA itieii^lted«tk liot^oAitniid meii^^ be ^
do4i ndt probifenien, tid alVtbi^to^delode rmtt, fo thfttifyoii
Aoilld isk foitb «4iat warrafti badfoutabvingin facb a foal t^
Chrift^ Why frttfafaitb^God revealed, and offered his Sonne,
tfidcomtnancM meto^betteve^atidp^oinifed notcocaft olF any
tbattt0me/ftic.>/^* * «' -f- ••
C* Biti^, ibia^j^t is i^lytd agamft iMir^a^; Afl tikings
are hot of the fame force and power; i^I take a fervant,*Itsk^
btnr(b,cbvt*upoiig<yod leaifbnsaniioecaifiwsdeahipiie tiim' off
afgatnef bat if I take »wife,rliere can be ho Initakiiri^ on lAy ptrc,
aniefsGod takes her^Imiftne^rEbrfake.bcr.Faitb Mkes Chrtft
cb/s V9My, to he a SdvioMrforiver^ to be ^ Hgadt'^nfiiiitmndit
Lord for evif: lobtcrve that there are two kindes of talcing
Chfifito bet Lord', VTieis timfmiforj ^ni violent, as when an
enemyismadetomle, aman in a fickneffc, in a terror of con«
. fi:ien€e,inadayof wrath^ fn an expedlation of death, he will
rake Chrifl to be bis Lord, be will fay, Oh/finne is vile, I &bhor
kyl will become^ nef^flian^l^wbtthiivt ndtte btlt'the LofijET^rift,
andiKjpnlyOiaUbe^ayLofdjafdheveiSqpcn)^^ aboac
the work of (hewing that Chnft is his Lord, he will command-
bisfervants>t^ppSfy,cohe<u'e,tores4yt^ keep the Sabbath, fcc.
Y<t\hismanasfoonas Gods band is off, asfoon aseirertieis-
ftie^d from fais^Mkd^ he wi4Mikea kivd apprennftj break lobfe
frotelVisLordaM.Mtt(kr,bewiili0^ witi
BoUaiiiis«^in,cocfae world #gain>to^ bafe fociccy again fiic *
IxcMfetfaia tcccfoog wtsicv^ afti^oa
arc
■ I ■ ■!
48 TbeobjteHfJHfiifyiagfaitL : Ch.6.Sea.6.
arc ftcdfaft ^ or confttnc^ whofe ctufet are coppelling atid vio-
lent.
: Another ts i«2'»jMtf«//4i#i, anddiii uktog of Chrifty is
igrounded oaely in Ghrift» in^ics ra^cciltencics , beantief , perfe-
d^ons, which are not like the Uih rf 4 t^ndli^ this boure ve-
ry clcare, and the next,Doneat all « hxxtyxkt light in the Sumf^
dill abiding and remaining; and therefore, when a man doth
hf fdith^ take Cbrift^ be takes him fer ever : for faith can never
change for the better, and it fees ftedfaft reafon im Chrifi^ co
^le^ite t$ Cbri/t.
JNow I come to the confequen^ «^;>fi 1/ faith t and Chat ia»
ntmffien •§ finnet etud ri^htMtfiteffe , and wbatfoevet: good
eomei from Chrifb
For thtif it if » fititU. doth order ic$ rootiOQs i or. aftioos a«:<»
cording to the ww^d ; Now the word reveihlcf ^nd olScri Chrift
iirft, ami Chen the benefits neu. lets not, wbofoever bflftevei
eternai life fiiail have Chrift the Sonne of God, hat yithef^epir
Meeves en th$ Sonne efGaJ^^^ hdve eiermtt life ; Nor jf il^
whofoever beleeves the remtifion of finnes^ fiial( i^v^e. f bf ift »
hot whofeiver tekevets in Chrift ; Jhatt hmfe 4kn\ R^miffiH^ ^
fitnes. '> -T ■■'•). n '•
Yet when fatib hath made the fauletotakeCbfifti ttgoea
then from the ferfen Co the pertiony from Chri§t to the good to
Cbrift, and by bira I /!^ if Chrifi be §ttrs, aS it ettts^($iib tte A^
poftte, I Ccr. 2.
mmm^'^^m — -^^ m^'uammmm mm^mmmm «■— i>^— "^^ii*« ■i*-"i»>— ••»**»^»«««i
SECT. vr.
«
I Will therefore fpeak a word of fakh , ajf cboverfanc a-*
boQC,.Firfti Remi/ften ef finnes. Secondly » Migbte^^
neffe. V
For the firftoftheie,9f«. die pardon or remiiBon of finnest
Coofider,
Tb4i retthflietf ef fimtetj it tut jiSiett efGed^ ^^^i^^^g ^^ git^
mti the fttnifimint^ fo ihM^te wiU never riekpn wUhthefeml 0^
ftj neere itt 4 jttdicM way fer thefi fittttet which ante parieiteJL
As when cbe Kittg cbrooghly pardons a MtlefaAor» be dsf*
cbargcch
mttmmmimmi^um'mmi^'^immmtttm
Ch^6.ScSL6. TJxobjeBcfjufiifyittgputh. 4^
chargecb bira p and takes oif cbe giU , ( we (peak of ic in
icfpcd of redundancy) ebac ic ihaii noc now preiudictcbe
penoa any ]ongcr; fodotb Qod^ wben be pardons (imie:
Tbbiigb he dotb noc in ihts annibilace cbe finne , (that is )
make cbac to be no (inne • wbich was finne , yec be doch.
prejudice fin(cbac isj be cakes ofFche guile, cbac ic (hall never
redound to the damnation of cbe finner, qq npr co bis dam-
mage.
ji/fis Cbr^ h^th procured iremiffipn.or pardon offinnefor
us, bence, Efbif. Wj. In t^h^m jpm h4V0 redempsUn tkr^ugh his
blo9d,fVfnthi forgiv€niff€$fj9mrfinnis» His tUoiwasJhedfor
ff^anj/ortbi remiffion 0jfinmgSyM^t.26. (cbacis) be did die»
afkid by bis deacbiiacb mericed, and procured our pardon and
difcbarge: G^d^ffirhiCbrifi^oScrB wttb him cbe pmrehafe of
Ckl/ffVfr^ cbe f^rd^n sfySWiM/; If yoo will cake my Sonne, I
will pardon your fins. Now faicb inclines cbe foul, which is
fcnflble of tcs finful guile, co puc ic feif on Jifm ptrifl for ..\
the difcbarge ofchem: As cbe wife looks for none, and goes
CO none Ittc to her bosband co difcbarge her debcs; (o taich,
gdes conooc for to procure remiflion of finn^^ buc on|y co
Cbrift, and on him doch ic reft. O Ltrd Cbrifi , faith Fsith^
thoa dtdft cake cbefe my (infill debcs upon, chee , and chou
didft nodertake to foiisfiefor them, and co gee cbem co be
(ilocced Our, yea, and I know cbac chou didA jnake « full fk*
tisfaftion. Now I renounce all hope of pardoQ from any
ihin^ln me, and do reft my fonle on cby precious blood »
crafting cbac ic wisflied for cbe remiflion of my (ins; I have
caken chee co be my Chrift, and cherefore I commie che an.-
fweringof my finful debc, CO cby full facisfafiipnandliifferingf.
Put cbe cafe to a beleeving bearc, you ha ve many finful debet ^.^^ .
ro anfwerfor» finnes before convarfion^andiinnesfftercon-* ^
ycrfion ; fins of ignorance , and unoes of knpwiedge ; cheic,
(tnoes have tbac in cbem, which bindes you over tq wrath and
carfe,nowco whom doth ic. belong co pardon cbefe finnes.;
fpat foul anfwers, to God,. fVhf ^nmf^rgtw fimifs l^mGU imlji
A 0L(1 Jyv^^ I ^ be tbdi bUPMhiiii {h fns^C^c.fttjb^it for wbpfc
feke Will God pardon them? cbeleal anfwers^oiiely for Cbtifl
fffiu U\t, for be did (bed his bfdod for ebeir remiffion , and
therefore faith goeawicbtbe foal coCbriftiand fai(b,Oblef*
H fed
■^1*
50N The ok}eSt of jtiftfying faithi Ch.6.^cSL.J
fed Saviour, cliy biood was (hed for the retniHion of flnnes^
andthott baft iirriced all cbac arc hatj tadcn $o come tiff fa
fht^^ arid tk9H nilteaft them: Tton fzyctt^ if an j nuinRnn^^
I John 2, 1, he hath an sJivccdte wirh the father , %[m Chrijt the riilht€9m^
enri heiethefrefittatien ferfinnes. Nov(r I am thus and clius
(nifu!, and thcfe goilcsfit up .n my conference, I aiti never a^
bfetogec cheor to bo pardoned for any rbrng in me, but /do
puc my foul upon cbee,anddocn2ftco chce co get off cbefe
iinnes, I pert tbem on cby accourrt, yea aH of.cbem,.aad do. be-
feeve ibat rn cby bfood cftey Aall be pardoned, &c.
N
SECT. VIL
Ovr for the iecondcbitig which faicfi lools on inCbri(!^
and cbac ^ Righuou/neffe.
Beioved^tbis knov^, chart ged doth n^vct fMflijpe i man, nor
wfflf ever /tfvr a matr^iror batb noc a ferfeSt kt^hteoufm^e^ for fit
vi*i.kMtttm 0e4i V^d Wijl nor pronoiinc^ cfie f?nner ctiUef
kfTcj hit La^Mdfufii;r nmft be Cadsfired it) afl poioci, wclk
cfre-irnnerihaH never comr CO btavem ' ' '.
Now Ac (out of a perfon is marvelToaOy diftrrflcd ^ wh[<n it
ferioufly cbntks of thts ^ Nt)W:OiaiTT flfand before rfae grea^ and
boVy Gdrfkrtother lay,bciTTg^^ fty moire fo \)(rbofty fifnful,, ahdae
•hrbeft betngboc defcftiv<?^anditnperfcAly go6d?Batfaftii in
rbrr cafe lting!P the fool' to Chrifl', and in him it findes> a moiR
fArfea'^vsi'iktiof^terfefiteoMineffev For" whom, (iucb the fcirupu-
lt)us fbulf»for ihtt, ftfrfrFairti; whit for me ? yea' jf^r thee ^ f(t)t
iCor.x.30. efie Sm^liT«'fl|.f|!Ir/r*^ ne'ade tie^rigiieQufnep'^
Gid f^rei^ antf ihkthr ^^^asii^ade finne form^ that we mieU Be
»Cor-Mi. ^^ the^ri^evifieffefGeipiSift. - So r^at if tftou wuidJt
liravt firctra rigfrteocrfhaffir, ksn)3yanfvcer rtietaw^andfacisfie
fiaih tf CbrOfytbf riibtnttfaep. r»bich U tfGoi hj FsuB ,
Mil. 3.8,9. , There
»
Ch.g>Sea.y« the ohjtSk tfjnfi^yh^ fskk 9 1
Tbcre is t twofold righceourneflc.
OntintertMt^v9hich is in m^ andihisMj^rr/^, iectn oarer
jo(kfie OS in (be figbc of God.
Another is impend, which is not in us, yet it is /#r m • And
this is the riihteaufmft ^ffpfmCbr^^boihinhis nttare^and
in his obedience; .^Sif^r 9 and ^dmvi^ which God reckons
onto him who doth beleeve in Cii^iit , of which the ApofUe a-
tandiptly b Xf nv.4- 1 ^Ca5« 4f «iHis4o^^
matter of jaftication* TbQogbinbcreojtrigbttfoQihefre he «bfo«
lutely required, to falvatlon, ^t flo righteouTdefle bnt this on.
ly which is Chrifts, and is imputed to Mleevers, is the matter of
oorjoftificatioa' WbeA a ftoMr cmMs to accouat it with Ood«
he can otyirrfay , lA)rd» lobtrc lamr fi^e if fbvc be any fin
in my perfon, or defed in my holiMfle ^ I «rifl ekpoftabite
witi^ fibpe <«yQn b«Be scf^fiKf ; i b«V!fl[ oji^c. o£Fe|ided thee^ ortf \
I have,here's grace woMgb tQ^aiwm f«r ne^ my heart it wboI« ^
ly .dcane, my dtiiiesaeaU times io C9try refpeft, (6t^ matter
aad fsaao^ t bai$ ^Ho p>ni9rma4 K^ ^ ^^^^ nrquireft
m cby holy Lm^¥il»^4m0ipmmm^ ma iftkosf ladU^
I «fiU htWf^i^f ^twaho]itHtt€,%f «y «Wli gtodnefle.
OwQ^tfitr^ «an bi iio^ focb xtiing^ jie fio«r tm be po^
noimccd juft iWwayf eviM t)k^#Mf/ttliflrf^ffcrjr«r»wMffa
wban wie tpnietatbe. pw^pf jvftificafioa bmre Goji^ i^
imc»far#r m9$ mt^y^igm^ppkb thffifvmlf^ftT mthj figh ^Ml
3pt as SMy F^bo iMre in A^pSipit$thi bmtitofibi ^Akm
f^ ik$i^ tfVMi^omx^fit^iimt w<^iri4be juiKfied^fly kw faith
eo dN^ Aitor^pf Chnfts ^^ xxgftwdSn^Sk^, aodiiodoA.
hu^ywban ttM^ n^^ th<r peifoaiof afinaer fkpftfi and'
iVa^Iaiqe|dbleiMJfQre:(^^ Jc40feh'hMg bimiiiiloCbrift, aod*
ftith before God, / btUtvi m turn u it t^ Lmd ^ r^ba^
4W' • »
III.*' ' r ' ''^ : /»■/• ^ ^ . •/•,.]; ^^i
;r Horn a> believe in the Lord hfiis Cbriff Ck.p
CHAP. VII.
"'■'■X.
Hm» it maj (tfpeare, iBtt to beUetie ia the l^rel
Jefus Chriji is the only way to he faved.
WEfon I giw yoo Ac Atgnmenu Or RnColK
• to evince thii, I maft premife rone pinita-
5lkK;»te. ■ J
If • Tirft.Ttit liele»mg,orrii(b,tMy be ton.
sfitlcred foDrtr^t; cither,
r 1. <<f(''>/<i«/7, >•• fimplc titbit, Of qnUtr
... of |cice,«pt to cbinee ibe ii[ibelievti»Milc
t oftbebcMt, aodtolcnd fortbtbeiSsof tniftingtnjleccii.
unn.Thm Aitb i, net tbe only wty of ftlvtcion^ ptrdy 1*.
cenfe oibcr habit) ircrcqnircdu well tihitl), rajpanlebe.
cieTetbere ii notinfailbiCibroliitelyconfiilercdIiny melito-
cioui dignity (-ofitfcif; to cballergc falrition. VVc fay that
a Aing 11 worth a btindt^ pound , not abli>hitery coofidcWif
noithartbe |()M which maker tbeRing.anooms tot^atl*^
Jue, bntm retpodoftbe Diamond fei in that Ring ; (ofMitin
tj"n of mriirful frici (mmck msr, ffteiim tiij ttU ) Not
fc mucbinie(|in!tofitfelf,a>ifitdidbyitlown nattinl diB-
nity ,caore.Kiir Joftificatioii.and lillliition, bet in relpe^ jf
^fa/j>,«hofe|w(<«ii.ta»a,.adfln whofe'righitoofciili h-
Omb Hhyi fblhongh ihil be irtje; we M»y«(il)^ «,««>» w;
tbi..tastwe «ate«.f;).,);/;,i/,/ii4,t^:f^ ci^OT,'^,
wbomfaitbdoibtrtift; ■ . ," , . ■
I. /(S»<f7,(tbatis; for thevery<S./-fo/„,/,,: j4,hH«-- '
m.and iir(ii«,and fooic of ihatcul,do fay, That »« ii« r.Vi-
><»«/»»/. ifCkriillt that which joltificth, but tbe id of be-
hiijring' on it, is that which i> iiifUiJ in oor Juftification A
riiiumfiifjiifcinf they do grant, but'iiitbe^a ./..rfe.
ktvii^i on this,: which (by JiriM Mctfium or favour) ,
I**'*^^^— ■^'^**^^— ^■■■i— WiW ■ I I 1 1 i^W^^^M^— W^— ^^^— ^— — ^|»^T^
Ch.7. #i&e <wr(jf igiAy io be fa^kf.' ^ 55-
is imjmied. /*«r riihti$ujnijfe; boc this is •rotten opt-^
nioo.
Becsiife-firft; it makes void (he rfgbrc dttCne (ft ofObriH? b^f
bishlo$d W0 4ir0jm{ti^i^ Roav.5.9* By btf #^^>Mr# dPi'^fc-mad^
irijrhuoHs^ vcrfe io« If thisdotb ]i>ftrfieusy tbeo f«icb as- m ad
doth nor, unlefTc we will bedoobly joftificd.
Second ly, no workf of ours, before or after^mce^ do^jufh^fie .
BS,bo€chead^of faichisMeofifaele;^^^^ •' .
j« C0rrr/4^it^//(cha(^i$^ wicbTetsrion to Ghrif^knd btsffgln
ceoufnefle , and in chis ref(>oft faith is-chconely way : otii fsrftir
welly ^icb doch not juttide UM MSioH^&nr^ as 9kf^ffihn'\ bis^^^^<
meaaing is cbis , nQtfmth M^^btndm^,^ boc the thing afpre-^
kiwded hj^th dQti^JMflifi9 : It is true , I muft by faiih t^tt\
bend Chri ft if I will be faved ; bur tc is not the afitorebenflon
wbtch r.ive«,bat be who is ap{>rthevid#d is (be trafe of niy ^falva« ^
cion. If I were like to be drowned in the water, I mull pal
Ibrtb my band tobimi who (lands tnd reacbeth our bis hand -
oncome;yetR isnotcbemeer potting fortbof myliandwbkli
fa?es mc'fronHtffowmng^, bat his hand wbtoh is laid biottdoo
B^ mioe; which draws ma fort b; and fo I amjptvrer std^botb muft ^
iM^t^botthecattfeisinkfOi. '^ :
4. Jmftr$tmituMyiOtin refpe^l of office; you^'kiiow wall
bow to dtftifngoi(b'cwiit aSUfn a man doth m Sffnm^i^i sSi^ms
wbich^aman doth m an ^ffiart If a mart be condemned, and
ttidy for^iecotioo^and one corner from tira* King with the
mtfh^c of pardon^ the delivering .of ahis maifage is* an adt
of his employinem and office, nor of bii aEbfoluia rarosi^ M a
nnn only. Thus ic is with fmtbj it fends out fomr sdioos', as anc^
abfalmu £r4cii and i c porformet others w ^£T^^ ^ ^^f m aw
ififtruaient^c(ionajl «nd depated ? It jbftims us in this latter
f€fp(A; noMmtittftfaetnecicrorcaofe which^leafiei all ior
nr witfe. God/buf bccMli^icis tlr^fnftrumeni^v^aytrjg liol(l* on*
Jbim Wbodoth^is f<K ns:. As cbebaodirfttd todoathtbe*
bodf,iM>t»tbat ftbc^and isanyrclpatbtngi (for-^ mnndoth not '
wcare bis band) Bntbe^caolettis tlis ififltonwdc to pntononr
c4oaihiif 7 dr ad tba>en^ iaiaid to>qoetoch owr ebitf^ not tbat^
ciici nictral oF.th^flAp:.cals^go:d^vafl and.'fatSilia tbs^ na^
coral 9ppietice,'^but''bf€safe> it.bi^ ibat.wjna or iiquor*
wliicb <Soth iqueodi; io doth U&h Jn^Ufi^ it finner*. not asr
Hj the.
^F^iaaBMB^— ^HaKHMM^MMBiaaaHtaHMaaa
5^ [flowtoMe^i^^ Cb.7*
tjic pJj#{},aot is thf off«^« b«c as cbc f^firnmem^ (tixuk) as
- the hand of the foale , laying bold on die Ro^s of CJn4fit
rpiktffftfngfff, Itocting ^ cluic 'gatjoiuic of itf^, and as an tnftru^
qM;«,.fccieiyiiig^4Ai.Mcfi^g., Andh b|in£iag to* die foul that
fr9qwuiFiJ>l<)MA QfCht:ift,iirhu:^ oneljr can (iiomediacelyXttisfie
God,andappearea!ib^ftjrcoD^ci€tice» ..
. . a. A^iine ve iBtift iiUiio^ifli of. the manoer and pecaliar
^^, ^"^ '^^ babitttdes , or rcfpca of«btiM|i «nl» falfaiiofl; fome tUnga
things. htve 4 fitffr0fipf't6fiHwtip0 hf^^ Pf frtf^r tm^^ky, wWch
h^M ja thiSQ} a. aierif ovjous neaTon, /for the proper dignic}r of
which zpvAmiii ittfti^cd ^nd favad ; And in cUs refpcd we
f4h4iio9t. Nee cbat fai^b can (from its own w6rtb ) dilpntc
aad. cbailw^ fromrGod, «^ becaufe fe/m Chrifi,, {who is cbe
cjsijetit ^ fauh))iaih as a CMfir iPfaMi#d wr tMrdon , juftificadM
aad falvatfori.
^her tUsgs have a rrfttMCi tf W4f e/0rhr ; As foppofe a
mam wete to beKnigbc^dfcytheKiflgitoolKaiiiecbia^KAigk*
bood^he muft ^Qgoe t0 the Comt^ andt^iNN>p d^ww on Im Im c>
Mifortcpunr diat lioiiQur ; This «ccafiie 'Co the Court, tiid
hombling on his knee, is not a matccir«f mena x>t caufe^ hut
belf ttf Mder iM^d cottdirietfi ^ In this latter rei^ped, wt d^ny
ooito jfa^oMr^/look avwandr/ii/MSis^^odaac ati^pitred tbcatM
Id. . NoHrfiaafiyjraii/t (i,hrijf.^nfyn the csmftyhm. 93 cfmdhmmu
atfttd mkrtfJiefLfyWd waycs, which w« moft tiMnui, if wte will be
i WllBOiWe(ay,shat tiftet^$9g m Chri0jrfmm thtmefy H^jf.
mAttfamdi ymi rm&^t0tx»dt§ihndit (o^bm it mo ethirgrmm
ware re^MKd;fram aovftrbnt fmtifMlf^ but dias. There ia n^
otborigraoe.wbiich iayea hQi4 ofiChriAfar&oif ibaiiiiifeiof fail*:
mcioli ) httl . SsM^ only a Aa it wm witfa shejSirikr i/iiipa Pra-
dtgal^mkcB he (nfar^bifionne^faUiiigiMaiijon hk Jcnoas , be
poefontly /s^iiM 6im*ii bat before he. knmgfu turn intd hk^ komfw^
ht:iid€hs$b Uimrmifb ttJmrftlxmmnjri fia doth ^ mr-F^
H».^ upao #uchiBBhlipg and b ci ie yiag i, fteot^ coolBreiiot iv»
mi^mif'ftmfvfismCh^iidf.f^ yacMoDtht briBg^ok t^
heaveni be dotbanvafliottr fimlairitk thi;fiagolan#r«rvT«f faii
W/ i^p'rr; yea^abOTgh yMfUf mimic wbt. finmfiutfim ^ ycc
where Goddoflb tbeMt:^ ha etac hcftciwoa Md works the
other.
« - ■ <
Chf.Scdt.f. ^ the mt/ way to he fawel; '' - 55
oAtt^Tftcrefotc t prayydawfniemfttr cty diffitrgtMifc *iw'nt chclc
cwojuftificacion, and (andificarron. Thcpti^Kt jttf^iiTcd jttt^
wbc fevcdi^ Tbtwgft cbisbt- tttoft rme, cttirt tbcmi!?^ na other '^
mepifwriiftir f<f^f> of dor* pt^ficaih* ahrf (Mtpatilon^ UuC ealy.
fftri/Tjantt there is up* other ni/h^wfuv^yr to lay bold^oo this, bat
/lirtb, yerchis is as crtrr,t!tjfc rhc petftnr juftifictf,and cabfcfstvted,
Co*ofetarpm offtftEi' ttia oAet ^acei^ Wjiirffr/Kr; yet thciC is a '
lUtrftb^eajftfwiiBftirr tsrun^il a^ a-jj^Wci/ri^s^; arrdjtnAt?'^ i^^^ .
a^tpirttrjrra'/jy'^ir^flwr/^Ar.cfreHfc'tfrou^^ ittvcrcdme cc^Htas
ven*. Y4>u-khow:rRarirrtbebDdyofnmT, there be .Eyrfro«fcr,
andffirrr cdbear, and BdnS'tiS cake/3jnd\fw/.ft>w,'ofafl! tScft
iNfhtcS aycitfrite btidV, yec rtd'nicmbtlfs'aTt ilepaifcd'trf ftt, bttt
che eye^ n^ve^tbelefle the eyemaft noc lay,ofcfretvrc^,l AiiHr
na^ ly^rd i/ribrr, noCtth? baiM Ca cfaefbor» ThaVeTt^nettt off Ben
it it grimed^ that rto meniber fl:ie« bottht eye, eaxerbur ctieT
fl)dQth,tnnb bntrbb fett, layev Hbtd* dn* btitcfir^ Bands; Tbeit
c^flScerareftigUlaf, ydr *rtt cott^ttft^Jorati^ RntftflSryv Ser,
nQgrac^buc^f^ith^pircbe^OfiCtrttftf^esttokt^oi^ Hin^lM^rtM
ciftif(pojF1ilVafiioff,ycttHetcii ieed df^otBet^tac^J iti ifce per*
ibtrcobcrfiived'. T&eremaft ffttavrj^nitef^r^mcti HiSgfJ^
€Mff.
■'■■'■ '^' ''■ '$^^vx.: r.
• -
•' ■ •-• -. I V.'.
rtcntnt
* a'^ment*, b^ wbicfc therrmlrof tlJtLirffenwnuarB i^ •
eoffftfit.. ' - ■ Thirily., .
ntfAi
56 iHagf tobelie^e ift ikeJLorei lefui Chrifi Ch-y^Sed. i
_ • ■ , ■ = "^ ■ J
Thirdly, that evfrj wan is sfinmr^ for M havt fumiiuMd t9mt
Two wayct of Now then,know iih?t \hw arc tut tw9 wayci of life, accord-
!|fe. mg 10 .which there isi a double Covenant. Firft, one Lrg^U
Secondly, the other EvangcifcaL The Legal ^0ve»MMii%^ Jo
this and l$vf{ the EvangeUcal Covenant is, itliivi and Hint. The
JLegtl .Covenant grounds falvation in omr ownferfonst and the
JEyangeJicalj.in flic rigbuoufmfe ofaaothirpcrfpn. And thcfc
Coycnancs src oppofite. that one cannot cciifift with the other,
\iFo((aad 9ark thisjthough the Law and the(j^/atay,and do*
and (ball coofift.as the L«w is a word of rule for obedieoce>yec
they cannot poffibly confift, is the Covenant of juftification^
^nd falvation : ( thac is ) whofocver will ftand to the Covenant
V Hof wprks, to be juftified by it> be rejeds the Covenant of grace^
; Well then, this being true, that i«ir /#/# is to be had by the
^Covenant pf fVprks^ or of Qrace^l will briefly flicw unto you
cbacwe.finnccs can never be juftified and favedi by the L^al
Covenant, which if I clear^ t|ien it will be evident, thac ot$r fat-
a/of if n k only by faith in Miu^Chrifi. ^
llm then, all tbe po^bility to be juftified and faved by the
Xegall Covenant, arifctb from one of thefe gcoundi(fri« ) either
becaufcy
-. Ti,;-«c That there is^ufulneneahd eiaAacflf in inherent holinefle.
. vTbJ^thcfCJf adigmty 3^qd .efficacy in actual obedience, whicb
ihty ctiW good\$orks. That there is a latitude, or faiiicieocy of
duty, to fulfil the Law, which may be conceived to be in a
xegeociate perfon; but none of thefe can juftifie and favcjfr.
T. For tbe firft , viz.. inlnrtnt botimp^ ^nis bormeue is that
[oherenc holi- which is Wrought in our whole foul, by the Spirit of God.where*
^^^^' .by,ofwicked hemakesiisgood,and of unholy,be makes us ho-
ly *afid according to the feverall degrees bf it is the perfon lefle
r»r.r.nr uMGe Oc ffiorc hoW . Now tills we fay, tbat though the jtifiifitd acr-
can jttftifie^m before God , ( that tf J for the dignity of which
he can ftand fo before the judgement of God ^ as to be pro-
nounced )uft and righteous,and fo acquitted, whicb I prove
J. Thu
Hf^-wT"
- ( - « - - - — ^'^1
■ I ' . II . ^
Ch.7.Sc&. I . fbei only may to befavgd, 5 7
Th»t cap never be the caufe of oor jaftiBcatioin^whicb it ikfelUvf t.
ud impitftll\ and leaver yec the pirfon infowA mt^fufe fiifmL 1 4«K«abiiiof k. 1
cannot in the Court of Juftice. be pronounced fn(€Uljj9^t for
tbat fightepufniffe which is imurf$Eilj jmO ^ no mote then be
can in a ftrid court be rcpoted to make fall fatisfa&i'on, who
bath not paid halfe his debtj or to be throughly well, who is
fcarfe able to walk three tornes in the Chamber: buc that bolimfs
which is in us, inbtrfnt Min^JJeJis very imfirfiR^( I fpeak of that
which is in us hereon earth J| ic is not adequate, or parallel to
the whcU will of God, which requires perfoRioft of i^groM^ as well .
oa of pari J.
That it is imperfediis as cleare as day.
Firft, it is at eomidto with fin, Ergo^ it is sot perfed .* the ar-
gument is good, for whiles one contrary is mixed with the
other, .there is (till imperfeftion; 8inn0 and Gtmo are
€4tMtrM>rjjLnd conjliSiMgs (hew imporfiHiw^ as viSofj notes pmrfo^
Qion.
Secondly, that which may be tncnafoi^ is not porfoH^but our
inherent holinefle may receive more eucreafe :Hen£e thofe many
CxhottztiOtis. to perfiilhoUnefs^^Cor.j iJixA to Uhwff tor perfe^
£Fi#»,2 Cor. 1. 3.
Thirdly^ all the paru of Mimffi 4»o impirfiS.FdUh is not fo
clear an cye,ncrH9/#fo fixed an Anchor, not Lev^ (6 pure a
ftreame, but that each of them need additions of degrees, oE
flreo^th,of help:thewl/Mi when it draweth into neareft con%
jundion with the Sttn ^ and is filled with the longeft heames of
communicated If ghr, it bath yet her fpotSi which likefo many
reproaches ftickin the he^rt of her; fo is it with the bolieft per-
fon on earth, with the largeft meafures of ioberent graces, he
bath yet great meafures of finne, which 1 ke fomany fpots , do
bl?mi(h and difable the foultoftand pertedly pure and jaft be*
fore the eyes of God.
That rijtbtiOHfntffo bj ^bich w 4re wfiifiiJis manifffiej with- 2.
omtboLaw. See K^iv. 3* 2 r • and wnattbat righteoufnefTe is,
he exprefleth in ve9,zi.oven tbo rigbtt^^mfmffe ofGoi wbicb is bp^ ,
fdith of Jefus ChriSi mnto all^andupon all tbom ibdi boliivo. 3ftt *^
inboirent rigBieomfne£e is mt m4Mifefted wittooa tbo Ltw i Why?
becanfe the Law commands this inherent righteoufneft, ( vi«. )
7o l0Vo the Lord owr God^iib mU omr ho4r$f^ &9%
r That .
I I II ■ 11 ■— —ii— ^i— — II I 1 1 I ■ IW I I — ^—
58 How to beUev* in the Lordjefm Chrifi Cy.Sc&.i
' That cannot be the c^ftft ^fcnr jm/Hfieatitm dnd falvdiiw^ upon
which tbe c^nfcUnct darts not to rtfi in the fccfcc agonies ^f con*
flift, or f n the etfiiiient hoares of death .- when the foul is to en-
' ter conftift with the wratb of God, bting woanded with the
renfcoffinoeiandcited as it were before the tribunal of Gods
boly and ftrid juftice, dates it then to put it lelf ftrioufly, and in
good earoeft. upon its air« bolinep, to make its peachy to in its
Ckemhtut. prafitisuionjio fatisfie the trials and detnands of @ods jnfticcpOne '
well ohfervetb of the PapilH, that vfbcn they are to difpnte with
^woen^ibeyviiUpltiAhtftthorent holinefft^ bet when tttcy are to
cotttind with God^ they will flie only to Chrifi : tutijfimnm tfijiii
Anfehfte. ^ilUrmim. It was no ill meditation, tfiac of Anfelme, Confer
tntiamodmermt "damnstimtm^ & fdnittntut moM non fnffichad
fiotisfaUiamm.fedcertmm tfi^ tf^oJi msftrtcordid tmdfmfena omnrm
o^nfim^em (that is) O Lord my confcience tells me, I have de^*
ferrfd damnatf onfall the repentance that I have Or can perform,
comes (hort of fatisfadion , but tby mercy ( ej/pn tby
mercy only) can pardon, and fo exceed all fvytranrgreffi-
ons. 4-
4* Tbe moft noly perioHs do every day (inland need daily pat-
don, and daily mercy ; how then can we be juftiiicd or fav^ ,
' .^ for the merit or dignity^of any bolinefTe inourfelves? How ri-
diculous were it, that be (hould think himfelf to ftand in gfttt
favour and^acceptation before his Prince^ for tbe finguiaricy of
' bis continued vertuesand performances, wMioevetyday brWks
wc into facb adb|Wlricb need tbe Kings gracious mercy and par-^
don?
2. There is no dignity or moritoriotts oficsicy in stSmal boUnefe, 0/
A Aoal hoiiners in ^ood ^orks^ by ^^.^fi^ v^hereof ^t can he jttftified and /4-
or good works ^^,
IT 5^"^r ' I know tbii field ia very largc,I Will not expatiate,but fpcak
caionso K.j^ a word of it, with a proper refpeft to the thing: in band, I
prove the thing thas*
1. No man (Hnee AdsmsitW) cmpoyforme vforkjiin thdf
ftrfcQion fpUeh tbi Lavf of God rtfmres , under the pame
of eternal damnation. The perfeftion of good works ( ac-
cording to tbe ftrift exigence of the' Law, confifts c^^ecially id
twotbti^.
z. Oaeis>tbat«Aiabcabtetoperfonnecbemirithall of bit
heart >
- ■ ■ -■
_ ' ~ I I I . 1 . ~ '
Ch.7.Sea.i. ^only waytoheftved. 's9
heart , and wicb a plenaFy love, mitbouc the incervening, t)t
flipingin of tny evil iQclinattoo, or motion which tbaces chat
due and required inten(ion,or in anf tneafure fprinkleth or taiDt-
tth them with any defilement.
2. Another is, that a man is to perform good works in that
manner, with a perpetual and tronftanttenour or courfe all hi«
life. Thofe two are the ingredients of perfeftion^ as appears
by that ofChrift, ThcttfiiUi I^vetbi L$rd^ &e. And that of
^amly Ht is cttrfedthai doth n$t eonima in ditbat is '9ii4u0f^^&t.
Gal. 3. 10.' Thefc are the conditions of works legally gOod,
and whichmoft;/!f/?i^#4»M]i|ifhe wilibe/iv/^f/Iri according to
the leisi Covenmf. But who can per forme fuch per fed and
good works /^ Adam might have done them, and ehrij^
did; but wbat'one (inner can ; who cattfay^m} beonis€t$m0»
and that we d0 not in many things offmd oB > Psud cries one , / '
^m cdrnifd^ but the Law is f first Ml : The good that he wotdd Jki
he could not do^ and the evitwbicb he voottld not do^ that Sd he do.
Good Lord / how often are we at a loifie in onr inoft retired me«
dications , and how our hearts lie flat pn earth, when our eyes ^
look towards heaven in prayer f For one good work chsit we
do, how many bad which we (hoald not do ? like boyes , foe
one faire Itne^twenty with blots and blors ; or like the Archers^ ^
whereas f hey hit the mark once , they mtfTe it a hundred times: /
Cec Its btrt caft the accomw of our ill works with the good »
mnd we (Iraltfindewith (hameand ibrroWi that xnd.rgood '
works are not equal with our bad in number, nor (b.firoBg
in dignity to wip€ out the bad; but the bad \, as they are .
more for number ^ (b their cry of gilt is more merico- ^
rious / to caft both our perfonsand all our works 'before the
judgement feat of God, then the good to iagratiatt or merit
for us. .
^. Whnt proportion 'twixt onr works, and 'twixt oeir pandou
send falvatitnf Ufacohhe kffethen tbeJeafi of assf^ard hone^
Jits , Good God 1 how far more unworthy are we of the fpi-
ritual , yea of the Eternal } ^A^hen we have done all,we hava
not done more then duty ^ ahd that can never be woent, which
is but dtoty ; nay ,^hen we have doneaU wecan^ we have not
don^ our duty» we ate but ni^^^M/^/r /i^rt/^ii^/^ and that which -
fattes of ^1^7, comes fliOK oft}i^«ifrf tr awrjt,
la It
< ''
66 How to believe in the Lord lefits Chrili.Ch.y .Scdi, t
' Ic u true, chat God commandi, acceptsi delights in, will gra*
ct(uifly reward good wbrki | what, for their own fake > No,f5r
his mercies fake he will fave the man whofe heart is holy, and
wbofe life is fruitful ; What, for the W^kf M^? No, but for nrf
Ic cannot bedenied> bnt that there is fomc ivAacton Awixt
*good works and falvation, as between the tmeMȤj znd the tnJ;
but there is not that relation as 'cwint an #jjff^jr^/ tm/^, W4«
ffeB ; for the efficient caofe of our falvation is only G&isgraci
and favour \ Nor, as *cwtxt a merii^rhits €4uf9 and the rewstrd »
for the miri$aric0i cMffe of our falvation^ts only the pked^ief
a/ ^4fm Chrifi ; Nor, as *twixt an dppnhenfiyi €M(i , ( may I
life focb an improper fpeecb) for that only is/^iVi^theinftru-
ment of oar falvation, &ۥ
3- There is not in regenerate men foch an adequation or &U
l?^ib£'^^^^^ ^ lift and falpMi^n.
There are divers Arguments to dcarethisj will touch one
i. RcaToflip or two.
1. JMirfiS sSi0ns ionu ff^tfil 4 pffftQ R«/r , no mort
then a (tiortline anfwers a long copy»or a line partly crooked
doth that which is ftreigbt:Bat the duties which regenerate men
perform^ are imperfeA aftions , for as much a^ they flow from
an imperfeft agent, vi«. fironith%foulofaChrifttaOyWhich is
partly Ipiritnaliand partly carnal not wholly fpiricuaUnor wkoly
carnal;even from this doth the Apoftle conclude the impofli*
biiity (for us) to fulfil the Law,&aiw.&3«t^i^ fr^m tin weaknefs
§r infirmity of the pfi (chat is) of the old man not yet fully
purged ana changed.
2. Jf^j mdtteoMid perfe3fyf$$IfU$bi Laff^ then fime mun
tdi nomtdofCbrifi, either to be his RedtemiTt or to be his
Intifeoffor ; for a Redeemer and Incerceflbur is,in cafe of cranf*
grcffion and failing , andio Chrift fliould be to a regenerate
perfon,at leaf): anidleandfruitlelleinterceflbar; for as much
as it doth appertaine to his interceifion , to pacifie , and re»
concile, and ingratiate : but what ufeof tbis» where all things
and fervicesare juft already, as they fliould be without any.
animadipertcncy of the Law againft them? Bat Cbrifi is m
Attircfffor tun foi the SamtX Hi i^kgi htiruffioffir aic «
Ch.j*Sc^. t. themdyvliaytdbe famed^
Paml^Kom. & 4ind Saint fibnimpWts that an AJv^dU it
for M finn€r^ tmlj for h$m^ 1 John s. !• If any mdm finm, Wf b^vs
M AiwcMUj &c. If for a (inner only, cben for a cranfgreflbr
^ the* Law , and if for a tranfgreflbr .of the Law,tbra noc for
one who doth perfeAly fulfil it.
. , :^i^)£tk€itfft m^ffi t^vt bj fMhJhtn hccMnQtperfiBIj fulfil
ibe Lit^ | for then be might live by bu ^§rkfi bat the j^fifidi
tive bj bufiutb^ Gal. j. 1 1 • That no msn ujftfiifiei bj tbe Lam
10 tb^figU ofG^Jt is ividint , /W- ibe it$fi /ball tive by faiib ^
Mark the place (AmS HvibjfMh) If it comes to the matter
of life and death, then farfwel works, Carfed it* $vtrj om thaf
dabn^ €9Htin§tiimaU tbaiit writttntodo tbtf^t; If be will fare
6is life ) he muft get him faith to fly to mercy and Chrift :
yea , and mark of whom he fpeaks this. It is notof a perfon Dn«
converted^bat it is of tbe;iif)7,even the j»fi mufi livi by bitfaUb^.
(that ts^ Bf Cbrifi^ on which faith doth reft| not by bis own.
meritSjWorks, obedience.
Now,put all this together, there are but two ways to (ave a ,
mani cither by faith in Chrift, or elfe by the obfervance of the
Law, But none can obferve the Law > fo as to be juftified by it ;
ficcanie, i. His holineffe is (hort. s. His works ineffectual. 3. His
performances unanfwerable, $rgtjio beleeve in Chrift is the on*
l^way«
Svfry m^mb isft^fpfd (by tbi L4w) 4ni mB. ibi world is to be*
^amtgilty befart GodXbtrtforo by tbe T)t$ds of ths Ld^ , tbertt-
/bsSfioflsJb be jmfiifiedin bisfiibt^for bj the L4» it tbe knowledge
#/jfii,Rom»3. 19,20 Suppofe a man had many great debts, and
icYcral poore friends, and he fecks to one of them, good (irbe-
bound for me, alas faith be, all my eftate will not reich or ex-
und to ratisBe half of .what thou oweft ; Then he goes to an^
ether ; Sir be you pleafed to engage yonrfelf;. Alas, faith be,
I am fo poore that the Creditor will not cake my word ; Even«
tbosit is when a man will rnnne to fomething in bimfelf, to
jaftifie him before God; alas, ffith bolinefle» I am not able e^
noogh, and faith good works, God may finde reafon enough to
difcard us : Therefore, faith Faith, Ta Cbrifi ,. To Cbri/f, Nene-
hettCbri^.
r"
■•WmmMb
6' VotPtoheluveitttbeLordUfitfChnli Ch,7^.Se^.»
SECT. II.
SEcondljit, ASthgt C4njnji'tfie andfa^e a m4n^i$ only ie befouni
in C^rij^, as in the mcritoriem CMtfe^ ^^£^9 ^^c only way td
be favcd, i$ to be belecve in Jefus Cbrift. Hence is Chrift cal-
Ud^Hft, 2. 10. T hi Oiaptane ofomr/Mlvathnf Heb. y i^.The
jinthcr of MrfUil falvation^ . " ^
Tber^ be tWo things , which if a man had, be (Iioul4 be fa-
ved, one is the^forgivgnejfe nfhit (Innej. Ergo\ faith DavUy Pf.
32. I . 'Slejfid is (hi m4n i»hofe tranfgrfjpon h forgiven, ^kdft
Jin hoovered, vefiZ. Blejfedis the mannntprffhom the Lcrd imp$t%
uthnot iniquity.
/Another i%,tht pojfefficncf a m$ficomple4t rigitfeufneffg^ hf
whicti he might ftandand aDpeare perftdly juft before the
judgement feat of God j (o tnat if dirfne juftrce flioukilOGrk on
it, with the exaftefl eye , yet it were every way imfpotted and
full. Nowthefe two areto be found only in Cbrift« aodby
him,
Fitd^ Remijjldnoffiffftes, It is the porchafeof hfs blood oiK-
ly, and therefore often in Scripcore affigned thiereto. Tbbii
canft not with ail thy teares wipe off ( meritor iondy ) the
leafi of thy iinnes^nor with all thy grace, buy out the pirdon of
thy prefent failings. AiRemifitn is by hlaodj by tbt only tiood
ofChrifi.
Second ly, the ri^^^re^aiyxi^j/V which juftifies and favesu$« it
only in Cbrift^ He is made rigbteaufneffe teta, i Cor 1.30. and
Rem.S*^9* ^^ h onewutfudifeiedience, many ^ere msde.Jin^
liirs ; fo ly the obedience pfene.jbM m^f^ be made righteous ;
fec^verfeai. Gtace reignes fhrougb righteoufneffe unto etern^
life by fefw Chrfft our Lord.
I.know that this Point of impttted right eoufnefe/nthtgrtH,
quarrePcwixtasand theChurcliof /f^iftfe,! (hall therefore re^
ferve the handling of it to the Ufcs, where I may more fitly cleat
ourdodrine.
Now put things together, Wbatfocvcr will lave us, is in
Cbrift, And fi|ith is the only grace to conjoyne us witbChrift,
and <herefore,To believe in fefus Cbrifi is the enly p^aj to fa^
ved
Scft
€h.7;Sed» ^,4. tb^ tutty v>ay to he javed, 6^
SBCT. III.
THirdly, Salv^tionis bj grace onlj^ Eph. 2. 5. Rom. 1 1.5.
And it is a /r##^iy?,R6m.5.i5. Ihsfrte gift , the grace
of Gcd^Mmd the gift cf grace^ which is by one man pfus
fhrifif bath obQunded ante many ^tjii v. i6» tie free gift itcfma-*
nf effences to jftfiificatien^ tttdv.l^. the free gift came mf$n all
men tejitfiificatiaHef fife. Now if it be i<>« then here's roome
for beiceviog; ^(H Faith brings net king oHt% o^xx^hvUireceivei
>aB9L% gift fromGed. Iciscbe receiving grace. Lord give me
thy Son, Lordgive me tbeptrdon of my finiMs, Lord give me
a righteoafnefle. Lord give oie etemtl lifei all cbefe things
ajre gHts, and f^cb only receives tbefe gifts, SrgoM
■ pi M -***•
SECT, IV.
FQ^Xth^ySd'vaHen uemlf 4»nferr^d in fnch a r^aj ; teberebj^
Ced only may bgve the glerjiofk. Though God doth beftow
great matters on us for em goedt yet aft tbe end of diea^ is for
iiisi>wn^l6ry* To coaunend the ricfac&^f his gMCe and mercy,
Efhefi.j^Si. 10 «r,9. Net ef verks^odfi any m,mjbenldieeft'^{x\m
i5);Jbe:0iopld vaantjlndfayt thave gat heaven by my own
mentis^ I bsve mywajges for my labour, and my bappinefle for
my penny.
Now tbe way of beleevii^ is the oaJy way of acknowledge-
ii}g,a God^and of emptying of oar pcqiid imsginations; wbatfo-
ever faith bach, it bath taken tbe fame out of a gracious band $
Allisaimes whichcomes to£iitb,and it will confefle, I have
notbiog, and am nothing ; hotwhat I have received, and what
lexpcd^Iexpeftit fer bis /aJ^.^ke fr^m^etb it, not hi my fakf
rehe receives it^ and thus f^ith puts all th^glery^en^Godi
Sea*
\
M>
iM !■ ■
64 Hw to believe in the Lordhfiu Chr^ Ch.y,SeSt,^
1
SECT. V.
Fifthly, neither wn/i »ur falvation htfnrt^ nor our comfort »'
fure^ \(we vtere to be faVid 4»7 other v>4j then by heiiivwg in
pfus Chnfi.
1. Salvation would not be yi»rr, bccaufe , Fir ft, our happmefle
would be no more fure, noor being in #ivr0f»ii baadi ^ cue of
Chrifis^ then was Adams Jieft to him[tlf
Secondly, we would never be fure of falvation by any thing
againft which God mtghc cake jaft exception.
2* Ho fure comforo^ becaufe confciimeo troubled sfdhh tht fhce
0ffif$,cou\d ntvct ht focifiid mthimptrfeaions Mdfits. Thae
whicbwili not /4/ijrj!#<70iii, can never ^^rri/^ confcien^. Bat
faith the Apoftle > Rom. 5.1. Being jufiified hj faith , ^e have
pace with God ; faith findes one woo was delivered for eurefftn^
€es^ who pacified Cjcd to the mmofi\ who was vtithat^t fffot , wbofe
rigbteoetfndl[e id fttfltfimfttied to v^ ^accepted for uh ^nd fo hertt- ' 1
iipon^oth gracidofly quiet and ftilt the heart.
We inuft diftinguiih 'cwixt the roat and fottntaitte^ atid gromU
aftmrcomfort^^od between the teftimanies of our iaterejt in the 1
^ iroot of e$tr comfort ; only fefm C^^ifi is tbt ground oft Chriftians
^comfort, and therefore faith Paui^ God forbid that I fiould r#-
jojce in any things but in the croffe ofChrifi. If at any tiu\c we
behold holineffe» or any part of it in our bearts^we caice comfort
in it, tiot as the ground , but as in the teftimony, becaufe it docb
manifeft our iotereft in him, who is our comfort ^ our peace ^our joy.
our falvation^ our aB in aU.
Thus much for the Explication and confirmation of this
great affertioa, vit. That to beleere in Jefus Cbrift is the only
way of falvation. Now I dcfcend t9 the ufefnl Application of
«11 to our felves4
CHAP.
-A'L t jrt^TW^
Ch.8. the^aebi/tgandheamgy&'c, 6^
CHAP, VIII.
the preaching and bearing &f the Gofpeiifffi^lar
He firft lire (hall be fbr Informttion , ^hich
cqofij^in (naoy. proficablc cpofcftarijKi.or in.^e-
rencesi. w|)icb wiU flow from- cjiis cmdi. If ^
le^vinfi in tbe Lorcl jefus. Cbrt(| be tbe only iray.
to be laved. Then firft, bcoce k will ffiU^w; -
Thst tht frtacbing of the Co^l it mt^shythi
^bile^ ic is of neceffsrj and Ji^gMiar cOHfequeme^ ^ PerqCp .cl^t
pUfCi Rm'%' ^6k l4mMo$ afi$aud of the goffilofcir'^ Jfr i^is
$hi)^^ofofGod0ntof4vMiont^,iV^rfone tbst boliiveth ^ verfc,
^7. f<M: there Uthtrighteonffup of god r€Vi4Udfr0m U'u^
'faisb, dij h is ^rittin^ tbojnfi figg livo kyfrnth. The Apoftle pre*
feats two argamcnc$ of bit honourable eftimacion, and confi*
4cpt prrachipg of tbe GofpeL
; I . OnQ. is, chat it is the fomer of god fo fMyaiioB .((b«t if) .ic.
Is the ioftrqmeiit which God uifi^tb» and into which \^t doth im-.
print a power to ftye men : . It it called the po'^or ofG^dtcfdl^^
VMiioH^ not only io refpeA of revelation ^ becaufe ittdotb ma^
nifeft and declare thefole meani of reconciliation^^cwixt Go4
And man, but alfo. in jefped of fipornthn and i$c^ , becaiife
it doth communicate aqd produce .thiat/41/i^ Vjffi^, Cb^ifi kl
^^bich wi are fMed '
a. Another is»thV it comprehends the r/x£i/«a!/#rp 19/
y/hkh f ait b only dfftbtak^i By the rigbteoulhefle of God , he
nnderftahds that riobteoufnejfe 'Whtreby a man is jufijfied in the i
fightefGod^ and it ts called the tigbtepqfnefle of God^ be-
icaufe Ged if tie Ambo/tr tind giver of it|tt is wrought and given
by God ita'Jefus chrift ; and alfo becapfe it is approved and ^f
f0r€o ^ith God at bis Tribunal and jodgement-ieat. See another
K place.
I
h»mmm
66 7hi fwMhiHg 4ml h»mg Chap«8.
place , Ephif. 1.13. in Viphcm ji Mfo irttflfd afur that jt bedrJi the
7Pfir4 cf/rttthttheGofffflofjff^r/aivstion; Hc in tftc prercdcnc
vfrfcsdotfacnovitrftte many fingtriu end fafvvfnl]^ bfeAings,
>tnongft which ^i&r#j? was one, aod be doth in tnis vcrfe ex-
preflc the order and manner ho^ they come to be inccrefTed in
him, vU, hy trttfiittg^m-hlieviff^ "^tii tbty comtjco chac iruft-
ing and beieeving tj tht GfJ^^l^ which he ftiles a wwd of trutb^
^•^ptfife ♦rWvaiiw.: .'/. • .• .\;
Teff mi ferioufly , if noc/4/^4^i#ji the great fcope and aime
of yOar moft choife and fober thoughts? and can any at*
uine chat but tj ^hrifil and can you have Cbrifi witb^mt
no^^eh9iftjdt4r0{^ttt\) into Jrou Oiodld the Mkifity ^f
tke'G^ptlh^^mb^ihhihemikrntatnt^t Goi, to pcodiictt tlUic
Mell, wfii(!li layet 1h>M on ^t Gfaftift, by whooi only wc ace fii-
ved/ f^tjtihimes hj bt4ri$tz;4nti hearing bj the fVwri ^f G^fo the
Ap<^le, RemA^ I7. and fehn 6.45. JEverj neon (hat bath beari
^ksMteJIrfeheFarbnyCemitbiame.
Hefs«n^ftemy to hk enmfaivMtha, vfliofUekh thepndcBMi .
^fha Qt^il^^ and be is an eneoiy to the jAhatiin if itHerj;
vito tabeiirs to ^fprefe and 9»an^trijb it :' for if falvvido
b€l>y HiA JaChrift^ aod that faith depends on ttie Gofpe1»
Tll€B|'
For OD|r oarts, let ns bUJfe God fir M OpM let w for tvrf
b^HM^ omnrMeB tbe'mefa^ ef >*» Ge/pe/, yea , Jet or bearxily
titibrace the fhHrinw and pewer tf fbe G^pet : Let the fat. if
tbeim i»bkb brbeg tbeAtti e;dhgs of favMtien , b$ MceptMe uut^
m^ for as moch tufiUvaHen^ and Cbrlfl^ tvA faith are all of therri
annexe^ tmtbtbe Gofpel.
2. TliefthehccltwmfbHow, that amwer bektini cf thrill
itrtdUsiearhi'wHl riot fMe,ifbeheving\)t Ait ^nly^aj.^ *
There arc divers forts of hearing. ^
Jhwe fcrtiof Qne with megiueacj.^tti perhaps the ^ar is cum , btit the
"***«• mhuk is afttep^mi heeds not that predons objcft reveaU
•d.
A AOi!ber with BahtChacy,'^ hen the et^f is bpeM^ttai the miad
Metemive^\mt€iC{feaft UrMteg ugabijt tiff trmh awdgoednMtf^
libe word. ^ ^^ i
Another with fmtfonmfjt when the e*r biora^ and the
etttder^
md0rPmJii9tgjkUs^$xAihc bmtt mmkr^icnk Now it kthik
)tt0tr kifidk of bearing , which bf logs eo ialvatioii, TiuK besni^g,
which eonftfb only ia the deli^vtry of the mcftigr, which bringi
f$mtUffgfrm$G0tl$e m^ tbisiviU notfavcjlnw fiicb»iMrwf
tstrhfgsiM€l(f§m0thiMgfr0mm$»Gad^mh9dk k accoopsntcd
i With MfiviMi,v9bikb rarnei booie the faul to the mupmct^
' mnI emh^ng ofhfi^9 Ckrijt^ chw 11 the oakf beanring to feve ow
fouief . A metfofi ntMk md tendced doth not coaclodo a aattb^
hoc a motion confenced unco and embraced.
3. If beleeving in Jefus Chrift be the opiyway of life, then
lijms Cfmftjhomli Ar libr xMai fc9f0 md mmrk of^ mr frembing
md0MJfiti£, I Coc xa. I Jigurminfi mt i# kn^^ 4117 tMng mt^ng
joM , fave U[ms Chrift and him erucifieil Ic was the
fliaine theame and foj^oft lipoQ which that hUded AfoftU
did fpend himfeif ^ Look as it is with a Phyficiani.tbat though
be doth foraettmes lance, and foipetimes make very (ick,and
fometimes reifraitf^to^idlntfleef diW^^and (bktwtime binde
^ and trouble the patient, and fometimes relieve him with pre-
cioof cotdiaEiithiotgb ibe<e aAioiii aae d^fiif^ttiROBgtbiak-
fidvfft^ei tbry do coaomtei toijipe «i4#whf ch Vheaff k awi li£^
Stowkeibftr MiaiOm faraadh the knawladge ^.pnflBa,orwfcii.
(hot they ftijm c^makeaaesi (ctigblt of ^yatae^or wbtcherdky ^
kc tte . tba acromn of Gdds thraataiogs opon the caafcttMecif
fioners , or whether they touch on the mercy Seat ; all the end
and kiiif%m^VLVlMi^\t^uhf^
flioro gbrioaaitrthf cyes-frf iiBiKirf ^ and 10 iaclino their bear^
coace«pcaiideflifaracebifli»* . '
Ghriftr iw)i be piaacbcM (wo waqp* ^
Either €xd$citly, when he in his perfon, or offices , oc ba^ V^^* f^^^'
nefits; is the only maftei wbieb ia htfldM Md.pn^^-^^'''''^'^''*
cd» ' ^' ' . >..*
Or Virmalff^ wfaeoi he is tbo tad of thaa, fOUUft ^ mlNdlh id
dctirsied. One o€ thefe wa^ws*!. Chaid AiQk.fo be ptf^dieA^ *
Do I meet with a broken and afBided fpirit,groaning undaa.
the load of finful t^ature and life, pintingaftertbePinceof
life and peace,' willing to yield up it felf toall the conditions
of God in Chrift t Here now I am to lift up Chrift on his
Ooffe to fpread his armes, to (hew unto that broken Spirit ^
Itte very heart blood of Jefus Chrift poured out for the remif-
K 1 -fion
6& iHfiifcdtion paly rnhfins Chrifi. Ch.9.
fionoEiinnei, cabe »propitiatorySac[i6ce forhia foule. Do
I (neec with an obtUnateaad proud Iptrit. whicli dares to J '^tf
" jBpce^iad ffffMuUKMfif to ^reign \mtrej. Here 1 open ihc indig*
; nuwiiofGndagainft liDRc,otporpo;c<o iviiaken the conrci'
ence, to c»(tdcwDthetirgliand \<^iy imiginitioos, and foe
no other cod tut this . That Tut b a perfon being now cr ok
10 tlw fenfc of his mtlery, may tiily be direAed, and fcafoa-
* fibiy cncoangcd to the fight and fruiiion of bit [Ctnedy in
Chrift, . .
CHAP. IX.
' hftifeatm only in lefas Chrifi.
tOonbIyi If thitbeleeving ra Jefus Cbrift be tbe
'oiitywayiobe ^d, Iben (hn^InformcMM
f 'whirt t9 ^>nU tm- jfi^if€4ti»ityit «nly in ItfmiC^ifi^
K Forti^ronly jstbcni;ti/(««^wf<ffhichranfatj>-
' fnjitfiiee, and in fait ^/mJ only ii rtmiffnuf
., - fimnts.
No«r^ becinfc this iiafiindainental point *tmzc as and tbe
Papifh, and it tube great boH6ine of comfort to a be«
leevingfooki give idc therefore leave co improve the re-
minder of the time in a brief and diflind explication of it :
Whert
-Firft, oftfaeiKordan4 title (JuftificatJoo.)
Secondly, of tbe nature and definition of it: together
with' Totne Aif nments to cviace , that it is only by and
'lor Cbrifi; aod fome Aolwcn to the cfaoifeft Objrfti^
Sea.
^Msaar^naiw^
CK9^3ca:..t. hfi^ath9,onl^MMmCk^fi, 6^
i* —s LV."<^ —
SECt. I.
F
Or tlic w.ird Qtifii^cmi^n^ i; hath a double aiccpnop a-
IDOOgft WriCcHTS. . ' ■'
V 1. One Inrrhfical^gnd Co it fignlfies to makjtaman js^fi ij
r 4/1 45 ^f hfftfio9t(ih^f^\s) by tbc implantation of fanftaficd
orholy quaiirics. .
2. Anot\\tr. ForifififoJ^m^^ foltfignifies to repnti tt prom
* ' mvufice a wHit jufi by Ma^ofjurifdfflhn^fthsiz i$) ajii-
I dicUry fcntence to pronounce him righteous ,. and free
froth |ilt and condepnation.
And thus IS it (for ought I can learn.) altogether ofed and
fen/^cd.io the ScriptiarcSjwhJch.fpeak of our juitificjtion. before
God ; vif<n)' for fach am aftion of God, whereby af^er the mW
' oer afd ]s$dgi ht abfolveth and ac(^utterh an accufed perfon.
Roro. 8. 3 3 . fFho jh^B Uj anj thing io tin chdrge pf gods EieS i
itu Goathat juflifinhi vcrfe 34. H^ha is be that conjemnethi
^ where yoa have a tnaniidl AntitheOs , or Qppoiition 'cwiit
jMfiificM^n and c9Kdemn^tipn ; now as C9k^mtt4ti$n\i an adioa
aftbe Judge, afen^ence bfbis pronouncing the perfon gilty
&nd oimoj[iou% fo;i»j?(/!f4/id;9 (being contrary toit/ muft im«
port an a Aibn or fentence acquitting and ablolying. Yea,and
again, zs condemnation moft improperly andabiufively muft.^e
f n(erpreced,if we expound it' to be a making of a man fo, a^id^
ib iinful by infxifioni fo is juftificatioch \jnrighily conceited,
when men make it to be a making ot a perfon juil by infufion of
bohnefle.
Uis obf^rved.tbatm this kinde of iuftifkation, vi^, which t$^
^judiciak Thercare foute pcrfonsas ic were,.
Firft, the Agent, One who begins the fuit^accufeth , laycth
fuchand fuch things to the charge of another, the Apodlefaid;
ir, Rom.i. }3. IVholbaU lay a»j thing to the ehargt}t^c.
Secondly, the Patient , the perfon 8ccu(ed and charged
with default, and offence, Md gilr..
Thirdly, the /#Jt/^4rr, who endeavours to vindicate the par-
ty fo charged/rom the accu(ation> either by declaring ibe inna-
cency of the perfon, or impleading fatisfaftion. .
Boorthly , the yn^X' ) who in iuftriication oi that perfon,
K 3 gives.
>fc«llltf
gives feoccoce for the pcilba accafcd , according to tbc
valid plei of cbe Advocaie* and fo atfolvech bim. . It tsfhos
in the point of pur juftiScatton | there is Satan accuHngi and
idm^tbing tlfe. . Ttiereis mamaciukd of fin^eand giftf there
is Chrifl interpofiag ^n.d pjeadiogii/ ^ aiv^Cdte^ by bis bfood
jkrd .rigbrcoufHcffc ; \^; there is G^ n a Jf^g^ for Ck i^ f^kg
acijmitting^ and aififviitgtini prondknciog righteouf, and ac*
ccpcjng to everlafting life. So then the proptr antf pondual
acception of the orord fr/ffficaficn/is not according to p^hJ!^
on ^ but according to Ahf^iHtiotr and pr^wciathm : It \% not
fbjf^J^ as when a man i^ made wftofe, liar litis /»iriMii/, as
wtreii a man is cleared at the bar.
Be that jBfRfierk thu^ickejiyani he thm conJkmmtk thjmfii
the f org both an ahmiftation tg the Ltnri ^ Proverbs I7. 1;^
There is the word againe. Not I truff ro be expbmded by
wty of infnfion (chat rs^ he who" tnvkesr a u^cdeed man «
good man , by knprtffion of ngbteoofiieffc, is an id>omin9-*
cioii CO Godt but it is to be dcponndid bjr way of jndkitrf
fentcnce ( rhae \^ be who pronooncetft of a wicked man in
the Court of Jufticei as if be were *jc<ft, and re^ptrtef htm
as fo, and.acccpt»faimas^fo;ThismaTt is: anabominfittontid^fbap
Lord. Now, take one difttndion.and c&^ 1 wiA' co cbe ntotrc
of Jaftfficarfon.
A twofold Ja- There is a twofold Juftificawon.
■r*"^- One < thf €4Hf9 , and this is a oarrictrfar Mnde of tc-
qufttance , touching fach and fuch things wfrich ait farid Cd
a pcrfbn,perhap«foTDetimes very onjudly*
Second lyianother pfthepitfcnf^htn he is throughly purgetdl
and abfoKred ; now in (his refped we fpeak of jfriHfiea-
tion , which I think for the nature of ic maf be cbas de-
fined.
••■ ^MMBKMaaa <WHH« • ' " ■ ■• ' ■ "•iiMwMfi
^ SECT. n.
JVftifi^awn tf a fimur, it is a grafi'ranr ami jmB oEthm df g$Ji;
vehcrebj h iwtffiting th» ri^te0ttfi^f[i cfChri^ t^it Mitviig
finmr^ abfolv^th 9r acqn$m$b Urn fr^tn hitjkstmd accefmh vf ktm
•<"w.f^
Tliere tfc ^verfe tbfligt conMcrabte in diis defcrrpci- s- Things in
1^1^^' this cicfcijpti-
Firft, f^ificaii0i^ ( immetfittely ) hUmn to Ged, ic is bis adU "''*
on. li if Gnlthdi j0jtffietSfykh the Apoftle, Rt>m. 8.33. And
9k6 C4mf9^givf pm imt Godtnlj} hvk. 5. 11. We well difhngQi(h
Vwixt fjJErM tfid ^fi7r|(rJ4/rwixt ito/r/ and 'cwixt bt$Jpngs : Ji»*
fir/ belong to m,tec ^^ffi^g^ belong to God : Ip is God who
iio#eiided, andtbeteforr condcinnacion and abfototion betong
tobifla;co t(iejQdge,BOCtoaayocber;hen€e fiiith the Apoftk
Q§i9mim Ckrifi ncmc^ng the werU tp bimft^t 2 Cor, 5* 19.
not imfmting their fin. YoQ do well to diftingiii(h of the caufcs of ■
ottr Jimfieition. There » firft 4he frime cnmfe, ibe Atttbor ,.
and cbiaif Ced the Ft^her^ vA^ogm^Sio only begotteft Son fot
oi.aiid l«i%imfoith to be af pra{K€iaCtOR for finM^tbr^ogbfairb
in bis blood, tbac all Wbo do bebrve in bim (hooM be joftified «
K«ai.3. 25. And wboistbe Judge abfolfing ait thai believe^ and
pri«oiificingttiMi)oftifiClYrift; O
'%ec»M\j,Tbf fHeri9erumfcn^gf(otht Sen efG^im^ M^ii^
US i*^^ co^aftlfle 04 both :as ^ /3i^^/; ift ^^V^% ^k^ <l^br ,
idd Itfiflgd^wn tbe;ftrtl prite of oat redcM^iiOn, ^/^t. 59 i r^
tbeirfiiy aftiirdifigvmoiis rtieasArrrr and itmitof emr fM/HfUmi*-
mtjtadtioorhffen^jftr^oA ^d^Mff#if4tiidingefiMluaUyfor«^
|Mt4iis(ineHtfi(«iay be in^ted t6 os . i^nce ifs ic» J7«j< 5'3. 1 1.
aa a ^is^^ by way of prime authority, and Gedthe^bnj^fH^i m *
s M€^ti4rtr. Thely^'fuftifirff ai a ftt^eti, payitig onr d^c atid
giving fiEMfsfiAion totbe Father for «isco the kmoft^and cbe Fa«>
ab«r fiiftifietb oa^ » a Cnd^erjfMy accepting of tbat price and:
' I'bird \y:Th^ ^fiyi^T^^I^^ ^^ ^^ ^^^ ^^^^7 ^^^ *^*y ^
Xatd to |a(lifie» thirfhiircb ai be totrf^ynes Cbcift tnd the font
(bylaitb/j logecher, whence arifeih a paitictpatioft of ctic
dghteoi^iiefle oFChrift, and tbe pardon of G&b^ bi«n. Once
«ore difliftgaifk^^fTaftiffeatioi^ ic oiay be taken two 'wayes ,
«<cftat«SkWy;ai a fodkiaVy fentence at^K^ aitqoiifing, &c.
aand fo ws hfSHtjmftifiiih ^ Or f^etjt as a f hi ng tpprebed-
^cd wd reOed on, and A> wefay ciMt Pnkhjiofiifiethstkisiiw if
fiaicb did ac^pic^ biit as ic takes and receincifa ffre a€i)Qttciaiice i
not^
■*— ■*■■ ■ ■! ■ I —————— ><«W
7^ . hifiipcMion oiily in hfm Cbrift C.h;9:Se^. v
not 8s if faith did impace • righeeoBrnt fle» but bccioft ic receiv*.
. etb and-xrflctfacon the rigbtepufoefle of Cbrift ^ by Qgd jmputed
lous: now vvhenwc fay that /unification is an it Aton o( Godf
it is meecfor you to undtrftand fooicwbat of the ki^de of tbis
a Aion. For the a Aiona of God are of different for ts« .
'i.So-ts of aai. Some^which arc /r<>J«r^J with'm h4, and in^k< a real! altera-
pni. itohand change in* (he fool of man^ thiis {MnSifcMUn isaa
sBi^'rtofQfi'di ( ibat \$ ) (dch an. aiflioa of.G^^ as is altferir^; tbo
inward fr^cne, and qualities of the fo^l: €>f uhholy, mafetng
ihemboly^orunbelievingcnakiag tbem beliering, of bard ma^
king, tbem foft^ of earthly malitng tbeai beavenljr^
•&c. •• . ' •'
Otb^s pre «^T*|!rg&r/»r^l^,Ml»^w| w, and tbougjb, Ihey hb-
*porc a chatige of tbe conditio^,' and ftaie of thr^pcrfonf yer; pror
4>er)y ^ and for^all^, they.impriijt oo change in ibe itward ^lA
pofuioni An^ik»sfuSHfitMfi0Hi$a^ siSUn^fG^A^notMMRi^m
tb^^gingthi imw^rdfrmuoftht hiatt ^h^tzti ikOUn clmnghg ikt
great eft'tma^^n of the p^rfcni as whea One of abondrlHW If
4Diadefree; t^is^aUers tbcftaie/bttt ooc tbe oacur^ o{ thfi ft^0w
when a gilty perfon is pardoned, by bis Pr«nce, ibis. tfiMri> i/mt
his nature, but it doth alter bis coodittoo ; be t§ novr mi ahn
ftate ^flifi, who before was in tbe (Ute cf dedtk Soys k ia ju«
ftifkation, it isfuch In iiAioOi which ailer^ tbe ftate^ (ihtt ia )
tbe.inan wboi is in tbe ftate of wracb. $aA cofidfflaflMion, beiog
jjafti6ed,isinow acquitted, aqd fo;pafltd intO!:tbe>ftaK pfJAfc
• iind fatvation* . .i . . ; ' . ' *
A man who before was ^uiity of (in and daainatioo,tbe fame
man ( remtiiiiag t fiMerin hiralcHUFi and in bimfelf worthy, of
4aaioation ) is in bi^ juftification abfolved from tbe gjit ■ of 6 o^
and accepted as righteous in Chfift, and is pifled iatotbeftatc
of falvation. We d^ ny not but the ^1^4 ^d tbe it^dttr goe« to«»
{eiher;( that is ) wfopm God juftUieth by tbe biood of, Cbrift ,
jSipallobefanftifietb.andwalheth by tbe Spirit of Cbrift* boc
•tbe aftion of cbe blood is one things and tbe aAioA of tbe water
is another thing* TbeUght and nett in the fire go together »
yet the adion of light isnot. tbe aftioaof heat:Sobsre,n«#fifMv
efthe blP0d is 4 ]ufiifpng0Mi0n^ and tbit is ^itb^m i»/, yet /#r w,
^MAofus% Tki4RicnifftbewiuefntLffiffSifp9tg4Si99$, and this
i$firW0$dinHAfH^
" Seft.
Ch.9»Sedu3* hfi^oHoti (mly in Ufiti Chrifl 73
if •■■■■■•«■
»• * .
5ECT. III.
TH^ firfonjuftifitd is 4 biiitvingfiufur :th€ Apoftle is clcar^
Rnn. 4* 5 . Jo him, ihM Miepgih §u him thdtjujiifitth tbc.
mngodlj^ his faith is counud f^r righteoufneffe. There is
great dispute which is firft^of Faith or Juftification ; co me now
icfcenics a fruitlefle croQbJe to moleft our felves with priorities
in this kibde» I conceive we diay diftingotih /cfvizt the fttrchsfi
tfpur jHlli^ion^ which was long ago in the Uood of Chrifi^
He was a Lsmhfidinolomgfitteo for to merit tbo romiffion offinms^
neither doth he no w b^in bis ffli#r#f/wIio bath heretofore per*
foriped it, .
. Second 17/twizt the impm^tion of that fttrchofo. It istme,
whiles I am an iin(>elieving perfoni my juftificatton is already as
• pircbafe^ |>nc unci H I believe^ GodtmjmUi it ttot - mi# m. . My
meaningiis tbisf th^c if^rig^fHo^fr^i ofChrifl\ which bath de* <
fccved^r(|Qnof(iane^/«r##f^#r 7 ^/i#t^#; nay » be 6#/tfrr ovorl
104S horno^hrxt God impmus this optr to mo ^hotol Miovo^ as foon
•s ever I cake Chrifi by fMh^ jQod imputts the rsghtooufneffs of
Chrifittntomo^ %t^willfw$imfOffo mf^finmstome : And Scrips
tm^ isopen enough fpt tlua» we ceadiog {a.conftantly in thCi
Nc w«Te (lament for men to ^ooie in aAdhtprieve chat they may
bsve rem'tjpon ofjinnss in the Hood of Chrift^ and throstgh him alfo
eternal lift*
I only propound this fcrupie.whecher fakh be to deale with
ihtpsrfen of Chrifi firfl^jox vu'xih. his he^tifirft -y Sorely we fay
W4thhif[>crron^ and then wicb bis portion; well theni if faith
defies with'tbe perfon of Cbrift imnteiliacely^then it appeirs thac
aipaniDuftbelieveiandfobciQftifiedyforaffiiuch as i^jh^cati-
em is an.eUion of Godimptuing thg righteo9tfnfffe of Chrifi, and^.nvc
isnpmingfin^ whicb^re the generall benefits. ( aa I inay fo (peak)
of Cbrift. Icisn^tbgodiomQ tpiconceive cbat God (faould
firft pafdon me« and then I rbetievcy or that I fiioold have the
rigbceoufnefle of Cbrid before i hivt Cbrtfl' himfelf, which mnft
he,if there be a priority of juftiflcation before faith. For my
pare I conje^are chat they are . Siemaluoeous things (that is)
L they
m^^i^^ ^" ^ —^^1— i n »>ii
L __:
74 lufiifcatiMsnly in lefm Chifi. Clup.Sed^4^
\ they go both together. If yet any men will be acute^ Ice them
be lb : Thepcritl 19 little on either 6de; fo timt I have faith, and
then am janiHed^or fo chat Tarn /tiflified, and then hare faith,
or fo that I have faith to be juflifietf, 'will in the fobftance and
event.redound all to ope.
I \
SECT, rvi
R.
<
}n.^^n4s ht^tg ujuft^mUn : ( ckat fi ) wlven God
jufliBech the pcrfoo I be dodi abfolve or fbrgcvefiimhrs
Ona.-..
Two things in ThcrchcinfiotWOlWliga,
kGa One is thtfiSne^ p$UMthn, dtfilimint ^fU, and corrode fiicli^
r natfoi^ with thk f^fiificAtim dcates not ^ bni SsnOificmi-
m* "} ' • . . . -i : ■
lAnotfaer ia thei^i/^ and fmmfhmnf\ acid wi(<h thi^ dotli fmfi!^
C40un dMk. Siipi^fe yoo fiiw « fkk thkf| there are two forr^
of perfom to deal with btm; a Pl^fitiim^m^ be is ficfr, and t
JFiM^^becattfebei^acbief; If the ^Wj^r ai^it or pardon bftn,
this clears bins^as a tbief ud gailty perfoHi if the ^hjfkUn bea!
and core biro, this itfpeA^ bim t»»fieii and difeafedperfon, the
cife is ooff own. Now I (ay ebasGod i njdftffic'aefon remits or
i>.^*a; ^ abfolvcs the fioiier;rwo tilings arebcre'cot)fide^able.Pirft:<7«iV6
irfmj^ fccondly, ijmmffM. ^ ;
Firft, qtiii^ what this remiilion is; I anfwer, U is 4n txempting
tf tb$ Jhmr fr§m gmU^ rgJmMJfmg f ffm$flm€nt : If any man fin,
gmlt cleaves oniverfallf to the lin, bttt then in fmfiificstian rt
ftiajl $f^ ke imp^ii, it (hall be taken away in refpeft of efficacy
and rednndancy. Sappofem perfon areigned, and caft for a
morder, and the King gracionfly fteps in and- pardons bim ;
riiotrgb this pardon makes not riie murder formally to be no
. Kinrdery and though it makes not the murder now ifieritortonfly
deadly, yet it doth bold off the efficacy of that gift, that now ir
fiiall not prove death to tbi& perfon, becduf^ be pardom'^btoL
So in JwfiificAtUn^ where God'pardons the fmner , be doth m>t
make fidne to be no iiroe, or that there AiooM not be any nstw^
tat cmuUmmttilit f in fuum, bnc that it ihalliiot effSttdltyrg^
mimlm
doMnd to the death and damnation and hell of the perfon, wham
I he bach acquitted for Chrift*
Secondly • (juoufquef How farre remi(fion of {innes^x<»
tend in Jaftification. There is a twofold remi/Gon. A twofold rc-
One /4r/#Mrlir, which is circonUcribed to fome particular miffioh.
^ faAs , and is ordinary in the Courts of humane Princes , who
I Jiiiiit and reftreine their discharges of offenders.
Another HmverfM, which reachctfa to the whole eftate of
gilt; now this I take as Aire, that whoxDfoever g^iiufti*
jUiht he will /^rjiw ar»/* him all hii finna. All his hnncs^^y., g;
More convcfiion , and all his finocs afxer converGon.
But whither this forgiving of all , be wee f»r all » fimnl &
ftmet^ as they fpeak , I am not able to fpcak my choiigbts
Al*y.
k is true, I confrflfe, and embrace tiurt opiiiioii , ihac jt^u
fcmm M aot4 StriJUd «S, tck not repeated over aod
ever and over , but it is one wBt only , bac whither ie br
mu trdnfitm sS ^ (as if all were daflied out viih apeQ,)
or whither it be ^«# c^miftmd aQ , is rery difpatabie. The
Scdptttre teanet moch to cbts latter ^ and therefoce de-
fcribes God to be is Gid f^ginug mfmt^ , trmfgreffi^^^ W
^fisM/^imj^rtingatourleofpacdMiBg, aiidtioc amomeatany
ad. • -- '
Agakie, ie nf hard to uut r bow God doth forgive a fioner be-
Arebe bafbfinnedtWliJdi mift be if pardoo fxur ail (ks be a m^
mentany i&.
Vec I had ratber captivate my iad^oientj e b^ occafio»di|l
puce} owtyreiBtmbcr twothJngf .
Firft, tio doubt b«( the jn^iftd pmrfm %Mhit9et%%fj fr$ fm^
dipMPi/; not fome o«dy, bat all. *
Second>ly , jm/t^^i^ dnh itpt admk de^9t$ : though it miy a
c09^Ummm: lhMgkPf9Hfniffi 4»i 4mm dfCMjtwhach Is oor
joOification^ is not ttiore w leffe^bot is at all tints one and naft
pctftA. . •
t 2 St&
1
76- , . htftifkathn mly in hfiti Chrifi. . Ct 9 Sc£L^
I
S E C T. V.
T" He righucHff$efe offifm (;'br$fi fs$hat by tfhici m/j we ar^
juflified.
The righceoufnefle of Cbrift is the matrer of our juftificfltioii;
noc the efftnri^ilri^bteeufnejji of his g^iheM J ^ buc ibe ri>i/#.
m/ntffe of Chrifi, M MedUtor hsh Qod andmdn, which Wfts
cither,
ThthabitHMlhtiiMeffiefUi Frr/^f^jn ibeablence of allfinoe^
aad in the rich and plentiful ^itiifitt ofallboly and requU
ficequalitief.
Or the tiQudl Mineffiof hid tifi and JcMth by obedience;
ehe once perfedly fblfilHng the cdmroands, and by the paffive
obedience of the other , veluntsAly fatfering the penalty, aii4
Yomminarion of the Law for traofgrefTion^ Now att ' ^it
rtgfateournefla ia imfmtei.to MJn fuftiftcatioa. For
Fir A, no other rigbteoufnefle can jaAifie*
Secondly ,. 4^.Cihri/? Vr^i madtfintfgform^ fo WS jire m^it
The Psfifts call upon w for a rigbceoufoefle in Juftificatioa^
they will bring one forth of their hearts and good works !
Menftruem chthi^idkh tbeScripttire, but we produce a n/ib-
tioufneffg mvUfHt^ferfia^t^w/fi^ exad, notMm^ but in
ChriB^ytUmfmtidfmhjGoJi.
How clear is the Scripture for us ^ 2 C§r,%. zi^ He b^ikmsub
him tp he fin for m^ rehe If^nem nefin^'thnt We might iewi^dg the
rigbuenfnefe ef Gedin bimi Jer.23.6* The Lard cnr rigbte*
enfne fe,iCot,u^o. Chrifi JefmU mndenMomefGedj&e.tigb^
teenfmft. Hovi ofttn dotb the t^pefiie peculiarly imereft im-
puted rigbteouroeffe) haodiing the doArine of Juftificatioo,
Mene.^. But t he ApoRle clears all, R^m^.iQ. %/tsbf ene mkns
difobjed^ence many were mnde pnners^ fo by the obedience : of pne
/ba/l many be made righteous. Ad^ ficcMtumimpntnbitur mibi
e^ Chrsffi jnfiitia non peninebit adme^ faid Bernnrd,
ObjeS. But Chrifts rigbteoofnefte is Hi§ , and bow can
tt prefent M righteous before God ? It is noneofonrs.
SoL Firftjic xthii ia xtfig^ii&oilnb^tfion, but it is onrs in refpeA^
o£
oiimf motion I His ferfonaUy^ mxs mirit^ricHfij.
Secondly,m may be confidered ti/o waycs, either dtfoluiefy ^^^^^^^^
and alone, or tlk m c$njajned with Chrifl i and thus being by
^ faith mdidt0ni with Chrifi^ he makes over his rigbceouf-
Dcflcuoco asyopoo which God looks as^fr/, inchemaccer
bh «f joftification.
I O^.Bot iiCbrifis fighteoufneffe becomes ours fo by impotation,
chat we may be cruly accounted and accepted of as rigbteousj
Jbcn by cbe b'ke rea(on , becaufe ndemftion U made ours ,
we may likewise . be reputed true Redeemers and Savi-
0MrSM
Sal. This is one of the arrows which BeDdrmine draws cue
pffaii^Qaiver againd the imputation of Chriftsrigbceournefle,
biWitisofno force.
. For be is to be termed %RtJctpKr and Savionr , not who
doth reciive^ and tiU^ the redemption and falvation procured
by another, but who bri»gt ndcmftiM and fals/athn $ we are
^ by the Redemption of Cbrtft truly faidtobe redcemed.chough
notour Redeemers ,. and fo by the imputation of Chrtfts
rigjbteoufntfle , are we truly accounted righteous per-
- > Oi^.. ^ainc, if the rightgoufntfff ofChrift be fo imputed to
Ht in juftificatioi^i that f^r ic t^e an acconnted perfeSllj righteow^.
at if ic were onr own (noftperfejS §pd intrinfecal ; Then why
•mjiy nM wt be accounted '#^ righteous at 0rifi^ ? yea, and ha-
Wng .Cbriils rigbteoofoefl^ , why may we iv>i be the Sdviour^
-^fmsni Since that is the rigbteourni;Ae which doth fave all
that arefaved.
S0I;. I anfwer, \ . • .
vTo eondpare the fame lightepufneffe witH thefa'(re,isilIpgV-
'eaUnd-^groirey fo]^ it is *one iand the. fame rigbteoufncfte
wiAch is inherent in Chrifi^.^t^d. ii«f «/<J to. tb^; beleeving
fonlt.
Secondly, the rigbteoufnefle of ChriHr is not imputed to lany
pirocular belcever according to t^c^ whole /j^iti^tf of its effi^
d4Cf^ but .according to the tsrtkuUr .Migemt of tin perfon;
h k not impuoad- to 7^/ as the general price of redempti-
on for all, but as the price by which his foul in particular is
I I. • Thcfc
iifiin m
78 Ji0eit9iMi}»{ym k /wOwfe CLy^a^tf
. Thefe chrngi bting difptcched , rfatre is t difference m^
m:^^Btl Ibmc DWItics, about that rigf^eoofMiTe wbidi is
ini;?uccd , fome holding the f^ijjt'w entilf , ochers tbe mSmm
Soi, Thelaecerfccmsmoftfalid; Reaibns, tbefe
Fiii), there is no faftijicAUon without the fut^img tkt
Vufhole Cmtv, but now CO the ^'fiitingof theLtw, ((incetfae fail
of Mam ) two thmgs atc required, one is, pirfeh a^d fmrfamml
ro^formitj tot%t Lixvf^\n atifweriiig thtt adire conditibn ofir,
*t)o this And Uvw: Another is dipUnary fmisfdl^m to die ffm>^
r^'y^d//^^ £4iy, by bearing the penalty therein denounced ia
regard of Htts already coflimicted.
Secondly, hgnxt^y faith ekihwt akrpga^ the Zii#, baC e>?«i
blijbit^ but if it(hopld teach juftification withouc Chrtfis fal-
iillfngoftheUw, iclhouldabrogaicciieLiw^
oj
t
StiCT. VI. -
THe laft thing wbich I (hould have infcrted before»ittfatf^
That the jujftJie^fioM0f Mjinnn U m gra^$umd\^ 4^^
Qhn. It is a grmims aBim^ (th/it Is ) the g^stdmn img
and favour ofGod w^stht caureofit; It nvas bki^wn/vvr
'^r^r^and favour that gaveChffftMs Senna to be oar righi-
teoufne(re,anditisbfs/r#^^riir^to give mfakhx^ beieevron
bis Son, and when we io t^leeve, it is Us GrM€ which
tith unto $$s the rigbceoufneflfe of Cbrift.
Secondly, it is ajttjlmd rightious aSionfK^WR.^a%^l6' Th4s$
he might te jnfiy^mi theJitplfUr Qfhim thstt h&ei^erhjm }efms.
Gcds jnjtitt is fuch » that he «viU i^pve no mao Jut iinaes , fox
which 1^ is not ^<fr/ffiF/j/kiiji;/M, neither will be accept of atiy
AA rij^/t/^^ifi, wno hath not eipeffonAlrfghteenfnef[€)(}\xt havto^
received a perfeA fatisiadion , he will acquit the (inner bcke-
viag^forheisjuftandrigbteoas^andhisJufticewiU not make
a fecond demand : yet bere \% tbe grMctiftfu^e $t ^^^ij which wM
admit of tfaefatisradion^and of the rigbteoufReiTe of aaoi^
for ua.
Ch.io/ 'Tbe'iii0kh}^^(iflkUitmg m ^fi^ 79
■
CHAP. X.
' .7j6« difffui^y rfbeleevwg wjefj^. Chrijl.
•SecftafiP Ufe from thif great afTertlan^iliali be to ^
^ Ifotour fr»vt« taar;rf»?ina ExfiHhdthn. If to ^>^ ^
bcfcerein Jefos Chrfft ^or Iptfd be cKe only ^ay
ro be iftted', Thi^ir it d^otft imrcH coneerne us to
fearch our felvea , whether we do ^tlhvt indtedin
ftfrntChrift. •' ^ *V
Tbete ttc thrte ifrrngs wtiidi I wiH ^r^i^ * as, fo many
grottodf, wliywcihooki put oar kVfti npon this enqqiry »
and then I will give unto y6ttthedi(coirfrie$ thetnfeivcf. The
pmiiJfei^att thefc, - ^ ' ^^ ^^ ^
RrftjthedifRtrttycfUcleevWgrn JtfiitChrift.
Secondly, tftehciKty of enrour/ and fni(hice about belee^
▼«og.
^ TWffly. Ae Wtte^dartgrt arid ftjfe miferj' of horbeleeviog in .
- ir+bt diflkbl^of Wfeevfrigrs incTrtreabj''the(lrtgu?afk^
^{oftrMngeaMwi^derfut4gihaneft,lzh(bgr€Str and fo nn-
paraleird. that a man can bardty believe it to be true^ To bare
an effete in Chrifl^ in God, rrefry,all at once • How can this
htf'fk&^^pthfffgflt, - 1 am an en^my , G<s4 w Juft 5 I Mve
rimnc itieo fach hfgh forftrftimM/ro ufrneccflanly teftmy ftff, ,
fwiovoked God fb Often, ftntf" the threa^nings are plime^ a*-
gatnft fiilne«^ there is no hope,' no probability y ,(ii i fmall
^tebt,&e,
• But fof the difficulty of it,that it is trot fo eafle a thing to be- -
leeve in 'Chfiff Jeftwr, this fball appeare in tlivers parrtcta-
lara. " / • .'..<..'
Firft/ there is no nMtMral yyincifh #/ p*flifjhg faith n^ in
}. . An aa, or inotion, or quafiry , which hath a rife and
bbttomc;
^m
8q the difficuliyif' bekfi^OtgiH hfus Chnfi. Ch i oj
I I I ■■ " , .mmm ■ ; i ■ ■ i ■■!■■■ i ■ ■ ■ i ■ i; ' ■ ■ ■
bottom within the fubjeft i may fpring forth with fomc cafes
Simile, a (lone having a natoral propenfiofi and impfms to defceod^
if you do bpc quit ch^ hand of it^^ it will downi; but oow^ t<k
make a mighty ftonre to mount thttiU, to get up intotbc air,'
rhere being no natural a^tnefle t^ this, ic is a bard and difficult
attempt* .^ . . . * ' 4 . .
^tj' "'Tis true, that a man hath an under flimiing and ^iU^ but the
Sol. A^jflerf of Jo^M Chrifi is a riddle^ to/the natura^^opdecfljand*
ing tbe*/iiri^//i>Vi^iniTiiHy con'ffdtredi h^e'^o-'ei^Vattoh to
this obj( A, uolede the Lord by his ty^lmightj fower begeca
and worlts faith m the -foul. The ibole ibiqks not on htm«
SimiU* oeitbei; c^n it draw irt falf to him., , Like the ncedlfi untill it be
couched, Jt !mtl not ftai^ up towards the oole; fo uolefl^
the JLordioiU tifu^h our bj^arta by bis: bleiTea $pirit^^ ^\l
nererclofcwith^ift.. . .; ^ \ :^ ',,..•/;% ^^iSr^i^
So then, this is one thing to (hew the diffic^ty or beleevmg,
the babit of it is.oi^t of qur pof^,out of our fphf ar^it canooc be
produced by any ftran^h pfnMmr^^hut by the foUArfni ofG^
Hence that pf the Prophet, //^.j 31. Vnt^ ^hom h the ylrmpftbe
Lord reveaiedPv^hd hath telefved our rf/^^rff i he tfi(limOQy of the
Gofpel concerning (i^hrift wtll not be beleeve4>0nieflie the Lord
doth Tcveale hisowrii Arrhe, (chat isj until he -doth put forth
his own Almighty fl^rcngtb.
z« There is a uMtur4iL principle pfipfidelUj und i^telUf, j^ ovfrj
mans heart AH^e paper were faire, if there were no preije^psc
blurs and blots^tbet^ it were not fo h^ard to ipiprint fome legijbte
Charafters;Or if xhe wax were rQfr,and the iron heated , now it
were eafie to engrave what kinde ofarmes the Artifierpleaf*
, eth ; But when the wax and the iron are bard and cold, now the
impreflion is .difficult , becaufethe.reiiftance is (Irong; if there
were in our hearts any obediential pHnciples fW\\\ch could, befofe
band temper (he minde, and frame the will, then when .God
offers Chn(t, little a do would fetye the turne; But our heartf
naturally bend the other way; there is in us a natural onapc*
nc^fTe, nay, an entfiity to beleevf • Mrtmkj tp the.habit and rup-
ture of faith, bJwdnefe, errour^ ^riA, fiubbernne^e^ difobediiuee
in our hearts. We have fuchllaw and untoward hearts , fa
armed withall forts of corrupt reafooing^, fo confulting viich
k^k and rational evidences , fo ready on every ineyidcflce.
ta
\
Qu I o. 'the di^ficnhy cf Meeting in hfia Cbrifl. ^ Hi
I CO ffliftfoftydoiibryqiicfitoOtgainfiiy^ cbac all Arguoenct mU
i not per fwade ui tbac Go4 will give us Chtift , and pardon
oor Gnoes. Too koow chat when the L^ri fgfat w«s per«
fonaQy on eanb ^ and did prtscb himfelf, and in that manner^'
' HSMnwnefp^ksmtbtbat Amhoritf as he, and confirmed the
^ truth of his Divinity, and Mediacor(hipby Scripfure and mi^
[ r^^/tf/, yet very few beleeved, (hiftoricilly) chat he ^st tbg
t Cbrift^ that be wot tke S^tmi •} g^ Take me now»perfon,
who is fenfibleofbisfiflfalgiBiits; Tell bi*n of the ne^ be
hath of a Saviour, he will grant it , reprefent unto him the fuf-
i ferings, the excellency, the tenderneffe of the Lard fefm, that
he is the JUfiutfer^tht Pr^fhiaicm far fam§s, that Ktmifion of
fifmeiiiimhisbload^tb i^^ttnfivflj^ for the great degreet and
' aggravations of finne^ and MxtmfivtlfJiQt thcfeveral kiodctpf
/inne. • Tell himi that the I ard Jefm cmu ta ftil^ fncb '4 hfi
ftrjan as he , that he caine to Uafafmh dcdptiva as he, chat he
came to. biftda mffmch 4 braksng^irit as he is ^ that ^e came to a^fe
I 4tfd r^fi^afi fucfa a bmrJUmd and Uden faml- Yei^ and anfwer ob*
jlP^ion after 6b)edion ^ doubt 4ifter donbt, fear after fear, jthac
; the per fon caiinoc pnc by the arguments whjr he fliouid beleeve/
nor utgp and reinforce his reafons, why he (hould hold off from
doling with Chrifti and putting his foule on him, yet this we
[ fiode^ he cannot (vvhen all is faid j be cannot beleeve. Vmbelnf
doth thraw up lb many miftsg and fo many feares, and is (ma-
ny times), fo unreafonable, that yet itwi(l hold off the hearts
Neither the f^vi^j^ ofGad^not ihttrmbs rfGad^nor the mercies
' #/ GffW^nor the freemefs afibem^nor tne pfrfcn #/ Cbrifi , nor cbe
. aarrir/ afCbrift^ nor the tandernep of Cbrifi^ nor the grMciom of^
/rr, invitation, coumand, chreatning of Cfarift, will make the
heart, to come in onto him. x
\ 3 . There is a matf^ral oppofition^ in iht HMrt aj^^infi Cbrifi ^Md
' therfore it is hard to beleeve^on bim-Theoppoflcion is msQtfold.
Firtf, to his PfrfoH^zhe Lord fefns Cbrifi ii an hotf Perfom^ and A fourfoia op
none can take him in cnitb,boc mud take him fo, to ^^ half P^"^°*
m btU h)ljy He is cbe holy one of God, sad be is called the
holy Child Jefm, and an holf^ mmde filed high Prkfi^ fepdrated from
finders. Now thehearf^niturajly ) is in love with iinne ,
and Chrid telUus tbat this very thing is a caufe why men be-
leevc not : See fobu^.lg. tbi^ie the eamJigmndtion , tb4f tigh
M it
■..U PI
Cfatift coincs chm CO a tfiaii, I amhe wiko will fm thy Youfe
if Hiott wilt jtakc me, trat fben know ^ Avt I tui an h§tf pfrfin;
if tboawtichatenietboQ fli«ft i€C ^ thy linnts; Nowthh
breaks off tbe fflatch^binden tke bar^in,tbis goe$ to cbe heart:
A fsan fiaturaUy will as feon pare w4tli bis Kfe, as with tbe 6d
of bis love.
I double fiate Secondly, io kis<0nJdtivn : Tberets '% double condition of
)f Ctirlft. Cbrift, dne is Trimnfhmii , another is MiUiMni ; gi^riaineje-
o/^/,thatfs, tbetriDinpbantcondfCtonyTisWji/Mrri in Tgrris^
that rs tbe fnilitant condition ; tbe CranM $fGiorr , that b the
titamphant condition ; the Crown §fTk^ms ^ tbat rstbe mi-
Kiant coodirion'
Now the heart natarafly is urifilfiering : It i^ a terronr M
k to fpeak ofafflifttons, Torrowcs , reproaches ,- lofles ;
We are williag to enjoy the world , to tafte of pleafnresy
80 faandie profits » to reft h eafe , to wiiSc at liber*
cy I to Ft Joyce * with our Friends » to be fpread abroad
with bigb edftnaciont. The y^is^f man , when dlirip
hade bim fiM ^M $km ht kdd ^ ^nd givo it to fht foort \
( It was fr^tciftmm txferifmwtdtt ) kt pn 0wsj forrovi-
fat.
Thirdly / to tiae^Sciftfr. m$d Gdvernment ^f ChriSI ; we
nfit H$$ hitv9 iku mm9 Reigm 09tr m » fay they ; and yon
reade in FfAlmi 7,. How tbey did e$itfnh u tresk hi bmtdi
sfmniit. The Sewpttr 9f Cbrift is Hcayenly , and his
Ldwis are fptrimal, and bis Waju are righceons and
firatght , tbey lay ffijanftions on the inward nan , as well
as on tbe outward converfition, and binde the tboDghts,
and tbe intentions and afflAions. Now what do yoa
■leane , to pioneopa fpirit which wouhihave elbow roome?
what y wonld you have a Hantioms hfMrt , and a tMmimg
snd chiding fottfewtf^ €0 be precKed , and narrowed 9
and rcifarainedj and fo e?ery way (Irticenedf You niaft
give it leave to break the Sabbath , to improve tta
gaines difhoneftly , to iweare now and then , and to com-
ptj'^&c.
^ Eoofthly, to tht 1iigh$Hmfniff of Ghrijf. O what a do
hid ilm ifhfftd ^foJtU wtthatfra Rmtms^ with dte GaU-
tums^ with otben » to brcsk chem OflF from UftifkatUn by
W^rii I And to fatten upon their beirts the Juftigcation by
Faith. »
We are apt to ((and upon our felves , and to look for the
matter of our acceptance and acqutttaoce in our felves on
man ; be thinks that hU g9oii tifiMiHg diall make him fpeed^
Another thinks that hisJ^in^ m b^ij 4mj harw will let hf«..
into Heaven^ ortMe God Mip i»; AdtilMr ^eds on his
Jitv0U Sscrifica ; Another on bis eldfit^tU toumiis ; Yea^
and thofe who ihould kiiow bet^^r in th< Doftrine of Jiifti-
fication, how eitreamly do they ding to thcfir inherent
QfMf^i ttoch- a do^ btSiM thty €iil If oMdt » mT fhe0
0mme ttthuink/ud u^wkm f^ #«// h^ (kri^ t$lh t$
Werfby. What paines ia God forcedly fitbetabreik W6tlk6tk
oor felvei? wc are fo proadiaod (o unwiiiing to be v64tlQlUGtM|^
coGodsffiaagcscfrafliavUMbit G^ i$ falle td bfeilTour
haaflcc^ piimi^iad w fflh <Mr (Up hMo <hif ers^tbat we might
only to Cbrift..
He ffloft impiint the hbhf and UNghty^ rigour of the Law on
iirciiiUaiini^fltewrQaiOQr tt^ And feniibly ac*
aaainc oi with otir marvellous iopedMliekit it graces , and
inttrroptions in duties, and eicurfions of daily fiiinings» and all
wfttakaieaiit«l]frfi*caftMriiftki««0aly#i»th^^ fi^it»mU
• «
1.
M« CHAP.
8 4 7 he facility of trror and m^akg Ch. 1 1 .
CHAP. XI.
The facility of error and nufiakg
aboHt believing,
it if iMri CO Mkvtffo it it mjSt to mifiM^t^
\t onr felvN mtbc imMttr tf MMi^a
;i make it to be lb. . .
-> J.' \jM a the v^rioui kindei of fiUb;
I 3. Anotberit the conilmilitudeofqneoftbe
J cxtreamtoffiicfa.
1' ' ' 3. Tbeeannelleofbotb. Aodt
4. the apCDcflie in oar htart^ to be(a^fie4
^nitfatheie. / , .
F'nRtbereiteJivirjkfMdiscffiriilii AstbtApeftlefpakeof
boi'its ,4S Mill sri net iht fumt keiut, boE there arobodin
Ca!/«/'<tndbodi«7Vrr«Ai'/;fo I it-yoi Faitk. all faith, (I
fpeikofhabitaalfaich)ifnottheramekin(leof faith, we read
of a Fsith which the "Dtvih h<iv«, and we read of a F^iih which
, toe Hjpcerittj kMit,»JiA we read of a Fsith which even ^hrifit
tiHtKiti ( whom he did not dare to truft ) had ,and we read of a
frteifmt Fmth , « Fiiih ^ G*ds Elt8, m. v*pifjimg md
f*vimf fMiib. Divines ordinarily diftinguilh of faith;
There i* an HtfiMicstfsUb^ which is a crtSting the word »-
* /4riiv{,bntnotao«ai^r««ii^ofit^mif^R2;itislike the psJBng
tbttftigFl a Garden, and obfecviag and fmclling, bet noc a fi<iw~
cr is gathered, fo in Uiftgric^tt pAith, the eye of the nnderftand-
inggoctovertheWordofGod,and haihrome appri:henli&ns ,
and genera] grants, and intcllcdualfubminions, that God doth
oot lye, bat what he faith is true. NevertbelcfTe, there is not
thatqualicyofjuflifying ftitb iatbia which mikei the heart t«
dofc:
Chtti> ^dm^ bekeving. . ,v v i 8<
dofc with the goodatfle of ttatb , and ta embrace
Cbrift.
^ 2.ThtttUtW0fuUrfiU fdM^ ^fitUb ^fmirACies^ to remove
flionntaines, Co raific the dcad> wtiich bad fome Tpccial apd iai^e-.
tfiate promtfe, and yettc war a gift beftowed on tbofe wbo bad
fiofifch CO fave themidvei .*:Maiiy ;wbo: have ^ ^m devils^
may at the /4/^ d^y h €Mftmi$4ng thi devils i Locd« Lord, have
HOC wtfro^jUd in thf n^mi^ ^ttfd iMthy-Mmmcafi Hit
^0tfiU ? And yet. Chrift bid cbcgi depart , , iV)f» novi
3. There fsl aariii^iiry^iilriwbicb batb io ic'foipcgrea^ ap-
ptchenfioiiii'ofthe tmcbs of God; yea, and revereiv; aOemsi
)reai«ridMmedelightfiill conrentaiions in the fame; yea, and
ibme fraicfbllapteffions^and with aU tbefe, a Angular r degree
ef profeffion>even!cd a ae^oos fiirwilrdii$(|e»anid nocoriquloefsi
ibtbacamanmaiybe iDtheeye;of:Qcberslike:a tail $hip,.ao4
ycc there is a beal^e in die bQCt<MDei.wbicb on the (uddcn. fiok^
V ThUtimp^r^ttffkitif ihoogb ioimaiiyierpeAsitbaodlei the
ftme objeA wtili faiiingfaithiit i$ mrnpf riog;pi|chiabpQr C(iri|(,
afldth€.promi{e»;ye(itf8 bcrioiiteliy^ a.o4 ejLtriMWly different
' Icdotb nocidsffirfrMi Jc in're^e^ of fmintfitf .•ndegr^is, ^
nor in *re(f c& of ^xJ/ftf^ea.Or^dorai'ipii on^y \ (^ fqr ^he oiie
is a living Sprit^ , and the other is a decaying Flood,) bat
10 refpeft of fsrmdl nsittre alfo : The' ttmfornrj faith
docb noc indeed bring all the heirc and fettle it on
Chrift.
4.Tbere is this j^tfiifjtng 4itt/yitt/i>|/4iiiSi»wbi€hbcftowesthe
whole heart on Cbrift, and takes Ch> ift anfeignedly to be Lord
and Saviour. Now where there are fo many fores , it is not at
gf eat\ltfiicolcy, nor an irapoilibility to miftake, error is many
feld^ ( faid thePhylofophcr ) but the ttmh ijJingU^zniL there is-
but one line to hit the mark, bur many to mifle it.
Nay,fecondlyfthereis4 gre^t confimilitHde a{ one of the ex^
treames offaithy leieh faith U (elf;- Vi2. cndiiHty. It is ftrange-
( yet ordinary ) tbac a man fliotitd make a heaven of his own ,
andaGodofhisown^and a Cbrift of his own, and a faith of
bis own, and a way to heaven of his own. Prefumftion is a work.
Klj. much
mtmk
^ thefaciUtyofirforiluiahelievwg Ch.it
nmitiiPttfidhfmejh fttid« grdcd^elMttrt^ Kite ^tbkfi, very
api CO finger cbe Kings coine, duc withevc a wtrrancBuc CO tbf
ktm: H ftiere any 7W#i ^ftm^nc^ ^ fmtk? mimife^$mff$im mp^
dHfhrd.htn eMld telievveverime-a OMUriyia bpaoc^ t$ (bene
any ;<f #«^ f^#4^ nvfiy, yw/fa ypfi wi b ai jae^m/ Md ^nr^*
irjfif , at if Aenr weie no beffves c* be goi^ >. n^ fiow
to be bewailed, Mr cttefoto be r^rned.
Laftly , thefe ^e ea^e 4ni »# 4r# 4kft la r#»«#i»r apr
To gee^ t Hcde fimRiiig koMdedgc, to 6*ry.>aeli0iM«|^
on tbe lif , aiMt Cbrift oir the iMgtai to fattboM a^m
Goda merq^, Md Cbrilli deitb, and wiib: tli tb^f^i. co
bare » betfc gtned lo* tbe woridf foUad of to. ibe tovt
of finneit ' r^Mftd ijgaifljR 'ill lKMnl9> ta &ik off Mt
profcHSm Tavber' ebeo eo- endMt wof (IteAoy labtc fo
areac a cask is this f But co b«vt a miodc taogbc of
rod I aad CO baft an uardcrftandinf bo w a d iritb- tbe
ftrengcb o(^ DM^digbtv Md iowanfc ohmgat ia^cbo obc>
dienct ot Utodl i iMi coi biw « wilk fmeciyt ctqearid^
8fld wttb an boly trembling, boiablf reoetving Ooft
to bia ptifMi, and dllttt, aad bambig: ib« wlola
Mi nod bod^'Oa Mm iguMt buo tha airoifa^fiilbai
* . I
Gnfb
n
J/m^hm -Jiiijm
GHAP. XU
■^ Mibelkft.
...... ,
|»,t|ie copMewtM of <^?>ma2jn^.<I«nfier.'
and QDrpeaKable nifeiy* Jto (v|iich tjie' foiu is
afliiTCdly oto^s^tQQs in cafe 4>f qhbelier.
VVliy,iifiO Y^a Xij> Wbiit d*n^ if wjc Wicvc
not? . , * ' .
* ««.,,^.", there arc thicc fpccial dangers.
on to this very day. Tbf y %ic aU wnV/r» ^;r* li* fen 0/4 1»^
C*ni/?^«^«Wb«l*wqr batli/ipt.his ppjtiooin that WoQd,»n4^
ilierefdie thcr* ^uc aM thy (loac^ i^ca^nccll^d,; tby /»*jj; ^f V^-
IMw.*nd iiij % yf»ai/.v^/if^;. W^ *'C^ and fp^ * fin cbcn <n4
there, and agatne, cpramitted, «c. O how great is the volume
of cMvh^ Otiipbex of jbjUB-canoot be nwnbrcd^wd^hc guilt of
ihem cannot be conceived, if one fin binds thee over ]co bclj,"
Cqpd (^ I To .wbtc.fl^roijs qF vw^eanc^e luid horrible dc-
|Srci;s and ii^irofiop*- af 1?^?? y W^ wwhdd^IVtb/ftns ob-
Bgethec? •
Yea, a^das .TWaiwaw faid in anocher cafe, Prov. p 12. ff
thoHfeorneft, thvH al/^/iffiMlt^^ar^in fpl fay hereof Aou remain:
ail u^bclicviqr) t*wu aLoqemuft anfwer for all thy Tmnes. What-
soever ihc mraiifkl Sfylefjure of God «• whatfoever th^ h(nrrcri
^f ^cir/^^rarc; whacfcMfver i\\t ^n^vfim^* ofthdt rvorm ^ce;whac-
?oevcr the heat ofhelljUmis are ; Whaifocver the doleful fe}4rA-
tipufromG^dis} Whatfoever<i»-fr the Law wf lies for /w, that
maift thoucxpeft, who wilt not believe in Chnft. * O / if that
wxath
Ik.
HMMM
88 the fnW\md dangeram wiijery Ch.ra.
wrath was fo hoc, when it ( obliquely as ti were ) /# i/ an CbHfi
(wbeicit hadtipui^hplyand felf-guilty qoality to admix with
it felfe ) that Ytj^tm Utofs of U0JL, and cry ed oiKt«ff (7^^ cK
How wilt thou with any patience,' eaff^'poflible qutetncfle; fu-
fteine the exrteam wrath of the Almighty Judge, who art vile ,
and filthy, and haft a conficience with all .thy torments, to gall
and vex thee withthe ftings of mirery,guilt$,9ad felf-accufati^
ons? tell me how art thou aBle^ what canft t^oufay ^how ctnft
thou beare upbefoire the tord, .UM nibold arife, if he (hoold
terribly arife to judge the natibns ? H^ is the Holf God and fnfi^
find is Tr f$e zrA Gredt in fawtr. What' fatisfadion canft thou
bring, wh^re are tbiije oblations, or with what wilt thou jecon*
dlertiy fejftothctor4 ?' Wbefrty tantt ehoo ileberj^^^
former (ins, to be no fitis ' or' perfwad^'the Lo^d^to il€g0iiiott$
to thee without Chriftf [,' ] t . <*
3 • '^^y* verily, he will judge thtt as an mnrfgbuoits perfyn^ fik H
thou haft not Chrift, what righteoufneife haft thou? thetie is ««
kfi for thee to be acfnitied^ ^^y»^9^ hfetohfnveJ^ nay»'tho&
Uttfun to h damned. - • •' • :
jVIsrki6.i;. GpjoHintoattt^hevfottkandpreafhtUiGi^Hta
ever J creatttre. 16. Heiia/i^eieiveth andiiafri^ijbott hfd»
Vfd , tut be that heleeveth not JbaU he damned. ' \
John 3 t'l 8. . He that hlievetk nat is condemned already, boeaeefr
he hath not Meoved in the name of if hi only tegotttn Sonno-wf .g^ek
36. He that J^eleoyeth on the Son h^ith ever iafiing life f' and he that
beleeveth net the Sonfia'l not fee tlfe^ but the wrath of god abideik
anhim%
Rev. 2« 8* 7 he fearful and unbelieving are cafi into the lakg ^
fife and brmfione.
Obj. But you will fay , Why ? This is ftrange ! Why (iich
extreame mifery for not bcleeving ? what (inne ii
it? ^
jgl^ It is one of the greatefifins in the r»ortd, not to believe ("that is )
not to receive the Lord J cfus Chrift, Brcaufe,
It is a Gone againft thcgreatefl love to the world, Joh.3. 1 6. God
folevedthe world that he^ave^^c. Rom. y. g. But Qod cam--
mendeth his love towards UJ^ that "Whiles Xl^e were jet finnersfibrifi
dfedform.
Oodihcwtd the greatnelfe of bis 4ove^ to beftowhis Senm^
and
*r
^mimi
Ch.t». rftmbelief, 8^
— '
MxA Cbrifi (hewed iht groktrnffi §fkii l^i^ t§ dj§ f^ m. Gf0Mt^
$r hv$ ( faid Cj^ift ) cmh^ manjhe^^tben t^ Uf d§wn kit lifi^ &€.
Now for cbc L^d co finde cue s wj/ of SiUvatim^ and in love to
oiu foules to ofn this Son of bis unco US| and to beftfcb m$ n h
ffcomcilid^ fnd then for us ^like cbero who were eovited .
totbefupper) we cannot come, we will not come. Othis,
&c.
It is a fin for which there can h no nmiij forafmnch as it is a*
a fin againli tho only rtwooif of a finful ibul. The fencence of
the Law may be repealed by the Gofpel, but not ieontrn. There
is no pltifter for the foul hue the blood of Chrift, which yet un-
belief will not lake and receive.
Itisa(inne which (as much u in it lies ) makes vaii ^"^
and vaine mM tho Covomun ofGr^ico^ turning all the good-
neflTe of it into nothing , and all th^e truthes of it into,
lyes 9 and makes the Hood of ebrifi to be fiod m vmm.
Hi $kM Moovoth noi md^ot God 4 /y4r, hcnufo ho ^
letvotb not tho roe^rd thnt God gnvo of • hU Sonno , i John
It is a fin which diroQlj nutrdors tho fonl : becaufe it doth wil« a
bkWy hold it off firom Cbrift^ who would upon believing pardon
and juftifie and fave.
All thefe things beine premifed let us now defcend towards
die ttiall orevidences of tmefaitbinChrift^wberelbefeech you *
obferve.
N CHAP.
I ' •
90 Kttleffortbedififivtryeff^b. Ch.ig.Sea:.!
CHAP. xin.
RuUsfor the difceptry iffakb.
I Irft, foine Rn/*/ tf ZMvSim, for tbe mitnoer of
y evidence aod teftifyhig offiiith, tbtt 7011 miy
2iKtitktthtdt<tivwd<by fr0f»mftUm, not ftrjtUjft J
7 bjr #rrfr nwJiJoivtltN^.'
F Scctmdiy, /imw /jw/f infiMMt ttftnic fjiidi ,
u tbe Word of Gm dotb rteirly fcprcrcnc
dicn.
The Roles of difcovcry and fbdiog out faitb , wbich 9tt
Cbefe.
SECT. I.
"^Hcre are fome things nithont which faitb cannot b« in
the heartland yet they donotneaflktilyaDdiafallibly
eondndi that a man bacb faitb.
Tbey do well diflingaifh in the Schooli 'tiviit an AnticnUmt,
and a Caafe, a CMufe is foch a thing u is before the cBed , and
which being put » the efted altioii pot, one will notgowi^
ODt the other ; Bnt an AntteeJknt ii thit whicb mail go be-
fore another thing; yet it ii not neceffary that if it be,
that the other thing (hoald follow. The ri^mg cf tin. Smtm is
■ eimft ff iL^ , and therefore fhiswiUalwayes hold; If tbe
SiiffUt. Sonne be up, it is day ; Bnttbiinow; Lenriiiitt^'a (or fhoatd
be) an dutfetJtnt ta freftrwitiu,'tt ffaould gooefore it, yet i|
is not an infallible troth , that every one who gaioes feara-
iog , lh<Mld enjoy picftiOKnt : Tbus is it la tbe Mtmrt rf^kk.
There
CiuKSed.!. Rnkifw the tbfi$very(f faith. pj
There trtfome Aftfeceimn^thtiCBH feae things which nmft
of oecefficy gobcfore faith , yec they alone do not formally
and affurcdly conclode thai a nan bach ftith, as for in«
ftance ; .
A ipan cannot Mavi h Ckri/t, he cannot receive fefm
Chtifi with til bis heart , he hath feme Infimcst evidence of
Chrift, be maft have fooie kpamUJge ^fCkrifi^ what he island
wbac he hath done, or elfe be camot cake hiBi to be his Lord
and S avionr > Yet thk kfiowMg^ doth not infallibly conclude
V^fliffiffg ««i fMhipf^th ; for as mach as the Devils and Hjf^
tritumvj fee ftiochof Chrift^ they may have a high degree of
tntelkdaal apprehenfion.
Again^ a man cannot by /«jsir/ji^C6ri/^ CO be bis Lord and
Stfrioar^iiffiefltbe bathfame fimfiUgmjfe of his ftoliil condi-
tion ^ our beast will not look towards Chrift , it cannot coa<»
ceive ofhts excellencies, nor of his ownnecefficy, antil we
ftcl our finfblnefle, and loftnefle^ and vikneffib ; The wboU
neither mej^ nor /##^/«r 4 Pbjfickm^ yec a perfon may be fim*
fitU wfkii frifkt ca9$M$imt ; be may not only 1^ the light of m-
/iirrM/ir^#rfftf# apprehend {ome broader and ftirrtngeooritaicies,
botb^ miy by afmarcandfsML^^'Ict in by the AUmfirj tff
thi^^d, dircern heaps of wtokedncffle in bis Itfg and b^^rt , for
wbi<!h hiseonfcience fflay<Kng him wtth wondecfolly bittserac-
ctifaeions, and yet fiich a perioa (pol&blyj may not rife from
trotAle'M^ 'faitfa,asis evident'inY'^i»and.^iii4tt4 So.(henre-
membe^'tbts, fbat in the leirdrirfgSiandtriaU for /li>ttE» , yon
do not cohcl0dethep*#/fai^ gfihe Wi/fitora the e^wtmonan*
uceJents •ffMh^ for as mnchasfutb is bnc a contingent con-
fe^ent'of themffometiflMs it doth Callow, ibmecimes k doch
not. Ak m il#4tr^|[#,-fobietitnn it doth follow t the motion
v^hidh B Mfiade , md (omcfttacs it dotbnot; (oxi^t^^tkpng
^Y &$^fo0ltno'l^%Jlb^iztAh^ Sometimes it^otb^fiolloor ^mm-
/^^^, foiieietifnei itdocb^noei lomecifQas ^tc <doth **foUo^ the
fftischingof the fVovd^ and yetfometiffies^rt doth ^not*; (oz mS
4mve heof^^ fetffheha$bMMwd,^idthe Apoftie^ Rifm.'io.
fometimes itdotbfo^weh^iiM^>*^> &tyd timtari exciimidns ef
^he Sfirit^ aitd fomeSmef ' it doth nor.
2. th^re itre (bmetbifl^ ^\^fiu$h sn^ <lsiA-fr«tv^r, yec '
liccaofe it doth #srfir#(W#iWaa^iiM9»#ir a oian therefore mnfi
N 2 not
9» KnUsfor the difcovery of faith, Ch. 1 3 .Scft. i
HOC negatively condadc frointbe abfeQceofcbem,theabfcn€t
i>i faith.
Yoo ktiow.tbac hdy and fpifittint jey^ ic is the fok friiic of
faith, therefore faith che Apoftle, i P^M.g. Btluving^ j4 rh
jdfci with joy unfpiMk^th andg/^hmi.Tbtrt is, nothing which can
prerenc to che heart of a Chriftian , fuch A^li caalc of;*; »
f^iith, fuch aGod, fdch a Chrift» fucb a love, fuch a biood.ibch
a mercy, fuch bappinefTe^ fuch unmixr, and proper, and futa*
blegood. There is a carftMl joj wjiicfa (parkier frora che cop
of pleafure, and there is a giifiering ;> which cbc raies of
gold may produce, and there i» a beaftlj \oj , which, the ful-
filling of flnfui lufts may fend forth, and there is a fi4fiing
and tranfitnt /#/, which cheprideof bypocrtttamay dare out,
hMtf^wni^ and weigbtj, and My^ and f$a'0^ttkd ffiirimMljoy,whiA
is a well grounded , and not to be repeoted^a^^edng of the
' beart, cha c coihes only from faitb:Yet it comes from faith ai a
feparable effed$ look as trouble and forrow is « Contingent ao«
tecedent , fo cvn in aSu imferdta^ttwjoy is« feparable ft oic of
* faith. 1 hough the branches and green leaves do fprouc out ^f
the living rpoc only,yct this color doth not appeare at aU times; ,
Tbou^ the blade comes only from the graines caft^into fbe
«artb,yetyoQ cannot alwayes obferve the blade. Tboogb
the fltfh and natural complexion flows only from healthy ytt
there may be fad occafions» which tbougjh they do not ex*
tiDguiih healtht may yet fowie and blabber the complesion.
So even the beleeving perfon may fo^mettmes have a tear in bis
eye, an handkercheif in bis band, « iigb in bis brcaft^ and yet
bave faith in bis heart. He may fif dawn in mJIus ^ and f€€4
0H ttdrs^ as i>ati^did» and for ail this be may. be a true belee-
ver; HeLis net alwayes able to ^Vthe caufcs of his joy» nor
10 break through the contrarieties to bis faith , nor to re-
move the qualhings of bis comforts. Therefore when you are
sorry yourfrlvcs about your fjir^^ dp not make a negstipe $m^
ferenee (torn ft far ^t It evidencij*
3. There iare fome things which /4#/<i cnfy d$tb pr^dtM^ not «
as ifmUMlfrcpirtiejy but as magmfkem teBimmtt.
The moral PbylofopbersdiUioguifh'cwixt the efiSi nnd
\ nBs of lUgra/itj, as it is abfolntely coiifidered , and as it is r-'
mimntly confidered^ being raifed to migvificenc^. To give a .
fiir^
Cha9>Seft>i> Kuks fir the difcovtry&f faith. 93
fiircbii^tccordtng to cbe rales and ciroimfttnces of morality.
even this is an ad of iiberaiky, but to boikl a Coliedgeitbis is
HOST an ad oiUbtrAlh} grown into the ^rtdt/teffi ^magnipcencf.
So is It tn the matter of faiih, tbere are (omc fruits of faith which
come fromic, atfolMfelj confiiUred according to the vifai con-
k ilicDCton of it.*. And there be oiber/nvi^i which come from ic
^ #iiEfjivir/^ cbnfidered ; faith is come to an height, to a ftrengtb,
when it fends thefrf forth. Thoagh a child cannot bear a bur-
4enof an hundfed pound weight, yet he can delire'the bread
and fuck \ the bearing of fucb a burden belongs to ftrength ,
and yet the very fucking fiiew^ chat he hath life. Though
a Cbriftian be not able in all ^efpeds /at all times, with
all moderation and (ilence,. to pafle prefcntly through iverj
4nmff ^c9$nr0MC0, which (hews fittngth ^ff^tb^ yet his bearx
may moft sftSi^maefy eling atitft Chrifi which (hews the frmh
jtffmr4mc0 ii a fruit of an ecninent faith, and fo i# a more ha- fruhsT^^"'
^ hhmM fifJ^4tjh^^ of ^Ut Mmiffi^n^ and confidence in all e»
ftates & coadittonsjind 10 is tjiatmajntsnance of thth^Mupon
Gods fr$mfij in thiitmii»f firing cMtr4rieiiiU No^ks Di-
vines Ihould warily open their lips, fo fliould you mfelf diftin»
gai(h of the evidences of a true fai|]}>fonie being ( if I may fo
. . cermc then) ^/ra/M/. and others being#iisMf#if^fome there are
which difcover the /rivri&, others whicb. teftifie the ^nugthof
fmki It is one thing to (hew unto yoa the frofirfUi of a
sMif, another thing to Aew unto yoa the prcpertiei of 4 firong
m4». Many a poore Chriftianhath been deeply gravelled by
others and eitreamly afldiAed by bis own fpirit for want of -
this diftio Aion .pf tbe properties of faiths Becaafe be reades,
and hath beard what admirable |n4(ingularfFuits^andeffe(!(s
faith hath fent ouc-as A^Hrsnco^^tiA fuU a^nrMncOy and witti
theie towt glpriotaaSsoffoif-di^f^t^s in "Akr^AAm and his
tP^ftaig^i^g 0mhr4cing of a premifi againft which both rtafon
and ^/#» and n4inro might have difputed and urged. O fay
\ « cbey, we have no faith, w4^r4^.^ns/ faifk wrought fiviSr^/zwr^iic^,
removed all ^ggeriag$,0iir hearts are ftill douitini , we can
kardly be perfwaded^we reel and fiaggec like the waves now
4H1 the (hore^and then inftantly off; now we beleeve, anon
) ve. let go our h<Hd, and dou^t i And hence they uncomtort*
N 3 ably
5^4 Mfifrrtbe difcovtry offatth. Cfa. i ^. Se&^t
ably conchide igtMl their ofwr fotsli , the ua«r Mifmei «f
/^itfrfreita thti^a 6f femt pirtietitar stAmtmnttx^ffim
€f faith n6t abfohicety^/«*ifr,hitoff«ib « Sr^^ 4i»4 m»
^eMniif ripened: w^sffmftnot contlode negatively, from cht
degrees CO tht fci^'l :
As tfoneihould cofnchide thn hebathnofilverinhis porfe,
becaufe another hilth a bank of man^ tboyfands $ or -that he
hach ho liegges to go, bectofe He'ii not fdfWift as Afubel^ of that
tht Sparrow flies not,^eead(e tKCsnikK moliot up tbtfaeSiAioe
with the ^)ig|e I ot tbit a (fhlid is do nMn, bMBtffe he cMnotek-
preffe the ad!s of a ilrOng mkir.
4« There afre and will be A^my ittfr^ri ^amectidiiee lo the
imfih{etM mSs add /rl^i^z < /aiI^ » tiPOewltbAaddiiig fiiifi be
tririy in cbtfobl,ithdwotfcsttkre.' j^<i///i» tbottghit baditlK
freheMt^ceof^her gr^e^xh f^^ of its vf^tt , Ibeitigthe on-
ly Embaflfador (as it were j of the foul to Qhrifl , yet it hadt
Ho frivitidgHhbyc tbeiti in regfeS-of the fOkfa, ((bat is) in re*
fpedt of the ift atid woitings of it chetf ; ^bi« look «s every
other (?r4^r hath foffle brotbtr fkmcxxl^ttc&ftuffifon ^pofite
to its particohirM/i^#,ittd }ti^rlfeNi/iirv4dMigfi; So^ren liiili
it felfhatfa ihM^ity,affd bfibdtef oppofing k, both itiibe
quAlHj , and in f he fevenil txefcifingi 0r Mif^gs tfit. tbttt
iday beflame Of the lihierah.Md a bahdivith fliikii|g,«dd4i ti«e
trembliti^iiidafakh dfdotCbdiljg.
Yea, if iity gface hath'theb^fdrieft of a<moft<general Mi
ftrong 6ppontion,fben!i^ithisit,it beitog a grace^of genaMl
help andtife to fetch in ntore grace, and mone ftfengefa agiioft
all finhe. N€% ih bur trials for taith. It will be with qs as
^wich the Artificer, in his fearch fot" the little raii^ of gold ; fit's
true, be fhalKfinife' mdirfa droflebefc andtbtFeiand. yet if te
can fiiidra very Irtttepefcre of gold, (though amidft an heap
ofdroflt)'he will faV tftisisgold, and will precioufly efteeoie
of ic'and lay it tip. So v^en we are fearching our hearts by ibc
fight of Gods Wbrd for true faith, witbodt all doubt we ftiati
meet with liady doitbtMgs , much unbelief, ^et if we can
firtd^any Ohed^grtre oftruefaith (wfaiebiisfQobe frecimjektn
gold) we may not caft it alwiy , becatife ft is fouvid amot^ its
contraries, but we muft chetiih and effibrate ICi bei^alrfe et»e
toucbftoUie of the Word faith approved it to1)e a precious faMi.
For
^ -« :
Eoc Cand mark tbb) we are not able lo give you any evident ^
ces of faicb , or any other grace by way of abftradion, boc by '
way of exifteDce, (that isfnot jwoat may difcover faith in a
notional and the mod fingularly conceivable profelfion of it;
but (och uftiiQoiite yoo have to difcover fiiith , as faith ia
BOW abiding in (infal perfons^ who choogh ihey may have
triie faitb^ yet as long as they live in earth , will have many
things in them contrary to faiob, A double con-
There IS a doubfe contrariety to faith. ^i^f.
One is n^ism^di ajpdtbis mocc or leffe will be in the foul of
any beleeving perfon , tell you can utterly uife the hearty and
ejea^nebytbe alceration of glory.* So long as we have
pflf and ^irit^ there ^^$11 be a cdhfliding 'twist faith and mt^
kiluf. As there was a mixture of j^ and/Mrra13l^ at the ertSing
rf^ Tmftle.
Aootberis ^/yranril wben^.maiiiiettber dpA, oorwillbe*
kevCf be natbecdotb <accept of Cbrtft, nor wiH iie h^nfg Chrif
|ji Higfif§0V$rbimytA^ be UkiS huwtbflgiving canJliiitm^l3m\%%
fearful eftate : But though the contraries to faith do arifr^
^c if f bey bei^ Jtffrmd^ yet if tbey.ber^#J;We mnft not
co9clade jtbatwe have oofaith, becanie of ibe oppofition, bac
nj^^ar ^muowt felvesi.ftbatwe hmveit^ \becaafe of the ^ififi^
4m^rf9mu 4ffofitim. We niuft ijlot conclude againft £aith, be-
canfe <if4>ppo(kiofi inward ocoatward.
Tbif ineqnality of aAs eooctudetnot an abfence of the \^%\k .
offiish. Diftingoifliipf , . ;. r : ! .
I ^{Cldkal bahira.
2^. A^^l fixecdfiogs , wbicfa' are , ibmetinies .more^ fome*-
tMca kftr, fometimes clear i iomerimes iocerrnptedyfometimes
flic foul is .firoe^roJiiett rues ot^rcfled,;and violently ^carried .by
tooifSatton to mis)fid|(Ciihe ^condititon.
T;he xdnfare of ounftith maft. not be allowed , \m is given . in ^
fhe cimepf^WtriD^tiao andf^affion, &:c* I f4utri»mj,haSe ,
Pff^mr^Ii5.^ . ' ^
Otj. Eat you milhf^ we grant all this ; Bat bow may a man :
iKiiow that his faith in Jefiis Chrift isatttte^nd^livelyfailb*
I
Stftt
96 S^tteiifdirMeoftd lively fiiih. Ch.i^.SeSt.t
3
F
SECT. II.
of atrwff^ithiH'Cbtifl.
Things. There arc fobre things which will cletr this as a livdyte-
ftimony of true faith: If we can prove,
>' Firft, chat love is not feparated from faith.
secondly, that there is 00 belcevcr in any degrees offtith^but
he hath a love of Chrtft.
Thirdly, That there is no time, or ctrcumftance in*
to which the bekeving foul is caft , bat dill he loves.
Chrift.
Fourthly.that no unheleevinfi heart can^and doth Jove Chriftt
I fay, if we can prove thefe foure conctofions, then ic wiU be
nioft evident andcertaine, that the love ofGliriftisantnfa^
lible ArgumentorTeftimony of a troe faith in Chrifl: Thus
tbA?n,
I . Xa w is noi fifdtAttifrmmfmtk, If yot peroTe the Scrip-
tore, you (hail finde cbcm go hand ia bind. Gd. 5 . 6. fgr
in Jifms Chrifi miibir tirctimciffi^nwmhti smj rM»f , n^ umh*
etmeificmMtfskh ^bkhv^rkfhUw ^ (that is^Cfhrift is ooe
mine,bten(eIamaJew;noriabe iiitae,beainfe I am a Gen-
tile ; but he is mine, bccaofe I amit Biltevtr , and iftOfFmiik
in him be true, it will ezprcfle it felf by In^e. 1 TheA !/».
ToMT W9rl(9ffaUhy and iahmr pf Uve inomr JUrd fefm CbrW*
Faith 4ndhvi are like a warm band $ fskh is the band, tnA'tH^
is the warmth in ic $ fsiih cannot be the hand to cake Cbrift
but Ipvi will be the warmth to heat our affedions onto Qiriib!
iTfW. 1.14. Tiff graer §f cur L§rd^as^ ^xwdingmimndam^
vpitl» f4Uh4mHm "^UcbisinGbrifi pfm. Fmk Mnd lave w
like the hosband and the wife, and fmtb and Uvc are like the
iMtber and the daughter ; See 2 Tim. 1.13. and PhU. 5. An4
ipleed it (lands with unanfwerablereafon, that faith and love
cannot be divided ; for as much ttfmikin Ckrift,
iFirftireprefeots the abfolote and eflfeftual caofe of love to
Cbbift. It doth fee fuch a meaforeof goodoefleand mercy (rom
God ihroogb Chrift^and fucb a height, and dqpdi, and breadth
of
^A.^.$edt.K SiguesiafatrHe4mdlwdyfialh» ff.
i---
of l6?e to w in Cbrift, and focb an exccilcflcp of boly pcrfedt-
ons, and amiablcncflfc in Chrift, which drawes the foul wicli
(faro og t tfefttons of love caChrift agatnc«
Secondly, iffaicb might be withooc loye» then a perfonin
Ctirift mfgl^ be An^uhmd-mutmuuhMt forafrnDch at be ^ho
iavtsft9ttlH Lard fe/m Ckrift^H^Scc. hat it 19^ reonftroui
wickedndTe to conceive that a beleever in Cbrift (hoold be
fo.
Secondly, there is no Mmer in any digret cffdtbj bnt he ^
hath a love^ of Cbrift. The ^Mk^CkHfium at well as thtfiroH^,
the fl4nt as well u the etJar. The Father 6f4 child who cryed
xmtfl ktiafitiilp mf imiilkfi M well as Ajn^abam tbefmber 0/
shefaiihfmL ThoCigh one Cbriftian may produce fome teftimp-
nies, which another cainnocl thoirgh eytry one catinot hty with
74W. J40$fmllj f0rf»0uUJi^ fQ9 every one cun- fay with fitter
w tuen Chrift demaiidcMi of iiim, Sifmrnf^^off^^u^ liwfi tkgn ns^? Job. ti. if.
He faid unto hiaa, Lmrdthml^i^mftMlthingijfhou kj^mfi $bg$ I
Xtt^ Ithicdly, wbacibever )?ririri $be Msnfin^ foni is caft into 3«
when it is in death, in flames for Ghrift,ytc itctoloire Chrift
when it is under thexrowd of rtDptaiions,^ whetl1f^ is in the bit- ^ C
tccdayesof^efercion. When the Skirmiih of reafoningi do'
pcevaile upon the fonlfo highly and ftrongly, that the heart is.
ready ioconchide againft it lelf, that God looks notdnir,*
Chrift will not be mine, yet even then however, 1 hvi the Lord .
^efmCkr0JloyfC him,thongh I can fee-no fenfible teftimony of
iove from him,ffly heart is fttU towards him, he is my Center and
Loadftone*
No meerly sM^Wi^fff nj ^9^ can leve the Lerd Jtfm Chrif* 4*
Tar|Wha(.i>i love ? Love (yon know) it is tfat f^tfti^ dni tra^^ ^
fi^ifii rfihhim.i his focb an affe(^i6n as ii;ftits the, fohU tti^
Cbrifijfigi it is irapoiEble'tbac chisi (honid be' whiles rhc; 4ieart '
bath qo^aith; . So then iove of Chrift is an inflilHbte leftimbny
oFfaich in Chrift.
Boc you will fay this js ftiioge,that/#tfr efCbrOt (honId be fo ' ^^-'^
lively ap4fodifttognifluog4iceftfinoflyofrrirW4£ii», why doth^
nor many a WM\ yen, every- ^ man protefle that he loves.
Beloved ; Whatmenprofefle is one thingi and what they sJt.
O affeft
mmmmmrmm.9mmm^i
.i ,i
08 SkmiifffmaitdUvffyfdib' Qh,i^.$e&.^
ad^^ «i;d ipvf fORy bcuBOCbcrxbiiigt th»fmUimc0«fta9« h a
i^ng^iil^D^ fr9« ibe fyietif€ 4§i8iM«fluvt. If jroor /«««<»
fr«« andfincere, never qacftiootttf mucertay fortber, iffuredly
<7^i'. fifit tb V is tb# (iQ»bt,r^ is k w« ^eBioa m mock as tbe for-
i9«r,nr^^r Wf crvly l9v« Chr ift or ao .
^0/ A vfoti jto 4i«Q<l fo •» cp4 of tbaC nialU If <bc lo vc be tne
which if to Cbrift. Then
Ir jtffill hfifi'tf tHT k*4yt$tm Cl>rijtmi/*j Nothiitg is MO good
A)r ItHPi ffb^n Wf be«riU)f lovf : is woe k>vc cbctoirc it ioi bim
W^o If )pvi$4tiA4 f>0( io Qin vh» lovss. «/dr»to« «t «^ «iMr ,
<(i»fiM 4»m4t t <a4 vhifb VJty tfac beite goes, «U AmII go thsF
a. lupi^kf* ^*bsH^^^<^¥A Uwi«l)afe; if it be^^racj
p(:tto(i f^nie^if^ b«t«nre lave it ^t#i«c ftrf^' «nd fttUn ; \
c^ej(r((.(i)ia.« 9i(li<4 fBS^tan anbelieiriag perfon oiay bave a
t9<4b.Mt.b^Pf>(tMH*<9^ (Cbrift, ba npay narvcloufly ilefire the
wHriis rfChrij^, pardon of (in, exemption from bcli^butfrith it
i^ ji^rlfjc^ dravrci <Hj» ^t^« kMet isiaMMs tbc foal 10 adihtre i( ,
a|idj»<lf>yfJH»«^fel?MrtfOoiiChfift. *. ••'
4tiS|£f^/iV>d-fV«f<<^: hii%oat§»4difk*r4mihvg, wIHch
is 4<Yukf( fffifilSft l<pv«nl {^tramoiitt; O ao; tine loire of
Qirift. kogwes 00 MM bat Cbf ift, and no Iml bnt Obrift ^
• _ •
• SECT. III.
AUcfind mf I qf oiffr rfu« €Mdh is (;hiift Jefot is tbit Anri^^r
^Mvingf^h^ Dmaef aififPgaifli of aMMMrn fm$kMd ofi
fficiaf faitb, and ^cc^4yH%^t!bm9i«k9tQ^ntt tbeir cflfe^;
a comm§mf4hh may device the mindc co iixigultr tpprchenflonf ,,
np^lfle cxpc^flioi;^ »outV4^ c<Nof^Maitics,iB m^tcr^ ekhcr qoc
diffip^lt or 4a|}gcrQ«i. . B«/3MifW.j6*f luiifca 4JWHigof^
opera^ipn^ U worlK^h^vv^i^ iio.6Jkc|f preqMifivefaid^ an;
What's thac?Tbis is it,ic dotb change cbc bcarc^ and k ^i:t
compaqioa wicjl; invaf;4,ii9Jii9f 0i»
Tbtre
there be c&kc. cbingt which I will ihcv yoa abontj* Thlngit
chif
Firft, tV4f t"** /*'<^^ ^*^ fr^dnte a cb»ng«, there h a cwofbM x.
ehanee' x. Oeeof the «*''i*'^'»»'''>'ch«»,''»h*naman one*
ia the ftaMof <<*4»*,« now paffed <net to the (hte of /#/<f, one*
itttht tenne* oUttukmtuaUn, \» oow Qrattflated to the ffate of
gffctHiitn.ini AU (Change faith Snics for m tn/*/« Cbri/tf
tk impmMtiM tf whtft rigk««tifiHSt in iu/fipftifit thaageth
the ffate, fo that oat goilty debts are taken off. and ir# ire rt*
' Secondly.Which ii Of the perfofi.tnd tftwebange if the altera-
thm of a mJtn* naiore, f<W/«ir* k not oiijy < i(^/;M^i:r4w*, b«
iti$atfoar4*fli^»«f ifsffi Heoe* Aefe phtafci, •/#«/. 15.9.
W //4ft* rti* ishC"^- As the */^ <5f CW/f fc * /i^* W***
as welf as a prteifur *ft *rf, and as It i* * f /*»/? wf Wwi, m weH M
tn*xfi*tiit/tUgiif6fdtki§tp$ci,ni»toit\ytSf4eq»itMt m
to w^traiWttnew j K tsBot mihtt«entiMnggrm,( that «)
tb4?ettt»whtch ddtb tfltereft a* irtt^Ghrtftaftrf bit betteflt* ,
lSi^\Sx/^minil^^> (tl«ris>fiiUh*g»*5« ***!"
ISo«tfe\t^rahd4Sy<?rf*»tie«6^^^^^
«od «.4 *«it <IoA^
Secondto . obferve»»i4» tverj itJkvH^ Vdtt^iSd/iM aHinBlf^
/rW -2 Cor y. 17. /f4«tr»iU hifiCyriff^iiii r>ir know
a; ,i ^ Mn# mofMre, ( tha« » ) «*t a oAA li aWretf
Shisifl*ratiffr«nK**nbf$ fttalflesi= irf Bfe inditi»«drts , aft o>«
^/ whicfi-atrmibtlef et tttay 4tta?n^j ;** .** "tl^f.. jjjp. 'J
ScSS^rtberway. Ict>«fe<fe.tfi» AJte^eddth «ot
<;
^m*
\
top Sig^sofatrne andlwdffailk. Ch^ig.Scft.^
ihtfirfi Addm derived gailrand corraption to fats pofterityi io
the/ecand/iildm derives pftrdoo and bolincfle, therefore {leii
csiki9i:i]i$$d{ningfpirit, I Cor. 15* it is iK^c'cwixt Chrift ind
^ciievfrsias'cwixcarooc andadeadticnb^wbi^ hangsbn, bne
batb DO life, nor fap : Cbrift bath rcaiiy nofocb members in his
body, he is not like N^hmlMubn^K^^i iMf^f^tWhofe hMd u ^g§U^
and tbcfietpfci^j', for a man to boaft much of bis bead, of
Cbrtii, p/g^ld» andyetbe to remaine a piece pf clay ; be co
have a Qi^ure ucc^rly h^terogeneons onto Cbrift, this man de»
ceives himfelf . For every plane , every graff tbac is inferred in-
to Chrift bach the atiqpialicy of bis oatoie. Hence thofei^ho
i^^^i^;s 1. 12. ace ftiled !Sf/f#t<#r/, tbey are faid in the next
ver. 13. to hi borneoftkiWiUofGUi Now as in the natnral
birtb there is a new forme > fo in the heavenly there \m
a fopernatiiral and boly frame of grs^ci^gcnerated.
* Thirdly^ No msn hsth a ohdngci n^turo hit a Boloover, Why?
Becaufe no man batb graeo but from CkriB , and none have
fkrift bnt BoUiVofs i Again, it is impoffible for. a man to be
lovely m the eyes^of God wttboot faith, bittifanymanmu;ii|
bayie acbanged andfandifiedbeartyandyet wantfaitb;^t£ni
one ipfght I^Joyely in Godi^ i^ycs wanting failb, for armnclft
as God Joves and del^hu in an holy hearts So tbtn this U
moft cvideoCy that if faith goes not witboK a change^and if ^
very Beleever bath a cbangCiand no onbelfcvcr batb it,t iiiy tbia
will follow, Tbeiefoce if a man can finde a change of bfs near^
|ue then batb the truth of ftttli. ;
Now then CDMire^s there' vertue gone from Chriil to makt
thy dark minde ieeiog,tby ftnbborn jndgcment yeilding,atid pri-
lingchy prond heart, bo mbling thy filthy heart, cleanfiog th]^
bard bard^relenting and mourning , thy carnal afiedlom to
be heavenly, thvfinfiilfoQi to be boly* be confident of thU
that it is found nMtb« Thopgb (here be yet remainders of cor*
niption, yetiftbeinclfnation of the fool be changed by gracTj.
doubt it not, thott baft faith: Bntforfach as talk Ctf a faith
which ftanda in oppofition to boiinefle , aitd pleafe tbemfelvw
kkggracfUft ffitk^ infochafiiitbas batb no fociety or cook^
pa% of gri^cM in the fonlc f Q facre be facb a Aith from any:
one of jBs« Afimkofy ifUwfr is as. propet a ^rafe u aa ko.^
m^mmmmm^t
Stfft^^ SiffitiofMtfmmdUif^y^fi^ ion
9§d. V€r.:ii; 'jfwd'fwchamtffimi 0fjpih ht^jm^^^ ii^#/S«^
^n; ;# 4r# f0fBtfkd^tt^j»mejmlhfi0dik$I^N4m^ilf9 Urd
fifwt md if tht Sfirk §f9m Qodk Do not abufe diy Cpiil wtib
• coaccic of fmib ni ftf/kfic^iimi if choa baft M tki^p •fkutt
\ •*^\\ \ I n il - ijii ^
SEGT. IV.
Hiiriiy; t cUfd tryil oftisefikii in Oirift lefitf ii^tUr;.
It wit/t0$f00CbrijltM^dim rihi0'him% It encficiche
fool into t D<w fcnrice , it tikcf C^^ifi imd bim aidfi0h
kfL$rd. Yon trad Om that yn$tMsurmgtfg0fi\ tovriikh
feme did come, and there was the JTmi/Mifcntovtto :Mf < md(
grijpm^hai ftmy^Med aniqtaii. .mm^maL drill cj^me to
Ckria to finde a fcaft, bat few come to Ckr^tiiiUmh¥ S0^
$ir i Atf would coflM Qlkhr tktfsfhgmmd of bit iUed^ who
flie the Amtkmtrmddmiwimt of bis Moid; tbey like Ck^ft
the PM^.biit not Chfifr Che Lord. "*
I will briefly flicw yoncwotbiiigih0.dearthif tfytt i^ Abip*
• Brftiiio ooMUerce wiU^afacc^;of CbrklsoteUtJi^
beciofe'^i '1. \ ^ . /.
t. His beast baib toother toid ;' It fattb ftt lip fome fibiie
or other, or fene part of the world or other, ta whtcb* it gives^
Isrrice aa to bis Lord* He is our li>rd to whom* we give, lerw
Yice»and hk (irv^mswinr^ wk$m%$d0§b$y ; Mow tbeonb^
laevu^ heart either fectes the worlds oroiK|s (iniie iir tbeloftt^
ehereofi Let tbecoomods of finoe and Cfacifl: comejiuo Mn\
endifliry eod ofiul coaspetitioa y let; tbe coomaiida^
#f profit^ otpleafiire, and Cbrift' comeinio competicion t-
Now you ftau fee, that ibe.oobefieving bean will go efcerics^
JUftrd, it will-not beaf ken to Chrift, it prefers fin before biasi it
wiU eaiily/«edfiiitae& iChliAs. Alpkateeio>ia ica^ ows.
.J J • . * / , I . « . / , - . I ...
*mA.
i2t AgilMfi bis bMftciiiMt r*»i/%^Vi^,kcaaiioc ttkefc^oi
(Ofi0eA, W%? becrafc cbt A«riMi9ii #f*C*rf/? m k^fy and
b^mfimlf^ «ifit <lif«dt)r oppp^fht* to cb« fordid principtct igd
aftfAi wr Md Wfl^cf of *n wbekef ing htart : k 10 a bardei^
ytt.itcff variciMMiiich « iicifl» to teafe but tfae report
of tbe holy Um of Cfirift, Md of iM* poorer ind tockorky
to oMigt iho inwrtcd mm, and tiic oacwtrd con?trfuioir ,
Pfiil.z.%.^Z'^i}Ukf ^j^^t H^^ finr £^W» ami MgMmJt hmm
mimtd^4jiiX€ , vier. 3* Z#l ivi brisk thir tofub ^ftmimtjmAHJft ^
WMj their tordsfr^m m.
' Fir trot, wfattbcr mcktd fnen wUl ftoop or tiO| G^/^it •
"" X^^ in refpcA of JUfifftsthn , bat be is not cbeir Lord in
refpcA of /^ppr^tsfhrn I Thij wii nci bave thi$ WMn tPjrMte
ever thim.
1* SicomUy^^irirpVf/Mwr sdmkt ^iCkrift 119 fo Aar X«ri; u
Tkmim fMd| MfLmtJi waiAiygid^ Joliiiv aa 28* Ibc JScc.
and io
t« PaiikMi nf the Safier a/ C^/?, tad fmtttlf firamea
tbt foohcoa »»#^|r/Ui|#flMai
2: Aeiif^^i> J^rakes mkA Ckrift^ and tbaacfbrt Cbkifttfi cbo
Oiiiy JcWaB^lWfOfiutb4> . ' .
hk tM batb boagbnfs,aod fo paftdiianieotbecflairedoiM*
nion of Cbrift; ?# ^rtb^Hght Wiiksf^ia^ft^ar^^mi^mt^wmtJuA
the Apo&kv i t'fi&ri^o;
Novr dtca cry^yoaur feltoi 10 das^vifaoiioy ode Land / mhf
bretbren^ Tbns it is, faicb gives the propriety, andfkir,
and di^pofitioft of our b'eartf and wayas to Chrifl^
Obj. 'Tirtraa^ before ureiaerrcalkd 10 faidtinChrift, wo
S0t. Bit nowr bang uadv p8ttaiNrii"ti£ ncfa: narey: aoii
grace in Cfacifl^naeibilirQittiyaebel againft> otbor LonUr
Chrift, /that is) againfi all odier Loids wiiofe coaunamda ofo
contcary taJehisCbrift; Oir bcartaare<bis, and our itfifhms
bis, «M oar firmgdt. hk, %tk^ Qxgt' firifki mA fMmiffUm
I %
>leeving heart « ii will be afliaidf^ic will noir tad fSbKuxSm^.
fipoa
v.-"
r
I
rtMlMriM
JmMm ^f ft is iooi!ber ibiog: ' sftme wUI fttr a^ ill ^tmf ^tond
Gbfiftilocb Fcigfl is't LM^d": Itctt ic is oiie thing fdtthce co bb *
ft coffibiCMiVrM fiofi^,ifiotbef cbh)g for cfaeetd ht^JhtfMHt
tfjm. Not wboaffraks me^ but whotti I lovt andftrvt, bifis
ny Lord. Wbcn . cbciieirt goes otf froffi Cbrift to iht i^no*
bation.irid love, tnil baUtoait otrtf itetie cff fin f no^'fin it
% £^il:Bttf iF by fftiCb tbottimil (Wome feilry to tEbA^fV^flb^o
twugb iH .leA^itioils^ begtf t eke, chough thi }ii(bkAct^s ' of
ctfrropt oicure 'break in opoii tbefi to riptttatei or to alieoate
tby betrt horn fervke to Ckrift^yec imtdft all ofipreffioiilf » yet
imder ili^bt tnorktand buffiettiogf, iod idtemiiHioiit byfintie,
tbebetit cckjiteeJatlmowlctf^MLofd but Cbrift, ^^'Bitht
would -cj^*^ biih rbonofv, J iove,bia I acb, add I ytt hact Adft
fim If Uch yet I caohot tofli^ef *
mm
-SECT. V. '
• : • , . • \ " * i : * • < ' ; «
{[pOtfrtkljr, a fourth tryalofink fatAti thtt , It mukfi th'
Md baili Irigbiiuiigiilackiiii/tftkt ftaiHMiiomttr^^
IfelMithoafeuikle^erMtte,neMaofGda6f^fcm fili^^
true faich cafis a man quite: out of bimfelfe^ it fees my.
groQud of confidence and excellency fcooi' any tbiogin ouc
Mvts.
Faiclihath a double afpeft, i^ One is up^nut, 2. Another a doabk:tfpca
U mppn G^d ^dChrifi : \Nbto jf^br fooks i^tt^ii irf#» ivj , alas of faith.
icfindesnomacrerofboaftingintbeworld, foreitber itfindes^
/«s#/,w^hicb(bouldabafe our hearts; or elfe w^r/ipfii^/lfi,^yhtch
flioiild voi^ om bri^,or ir4a»Axi wbiili Ai^Md Aiew" unto us .^
a»r^o3B0taceafi«depeiid\afics. Tb« Bvii irtiitftriififld^^may
i:g|j^6uitfrf n* , and tba^fMif vofiirb' if fmd«s ttay tfilitte'tur ^iMk^i
not iDinly'bBcasfci tr ii foOiorC, and dcffidiviafti fvtMVwf^ugbi
to have, buc a'fo btcaufe vneihtve not aciAi^ai<edi tbe' ^vWigoif ^ %
tba^ gc»od widi fift vbaakii or mk hnt ii96 imprwcd itMc g<iod
uxxte. admKage aa ife aighe bite done.
VBca
104 ^g/m^^tmemd.lkfUyfiMi, .g ba.g,$c6ld
When fMkh Uok^ tifward i« g^l mntGMifi^ .(bcnr u feef all the
cpi(resoftUoii|iKrcy.,M(l or all oiu^ liappiiKfle; tbavc vie
l^itRfiaCriiwcf ; w^y, &UbfaUh»€l)f i:A<i& of.this iiinCki'
litii r . } l^aff ^ cigtt(e<H)(hefle ? w.b^W ftith Kai(|iy tb^ ^aiife of
thi$ is iflCbfifii mtrits. HiKVC wc any gifij^^nf ii^^n^Uf^^y
reiqembci&iicc fi^ombcavto ? whyifaitib |aic^i;tb^ caufe of chif
is on||){ ill ;C>ri/7i ^/fi»4. ^H >bac I .hay« is givca *me, apd t^e
cyju Jcp <»f aU that, givifligfci? vcci^l Ji0|»trof p^r f?If,fp ihac, the foal
by 4| ;2;r^^#-; . Ail I bare is tbiw, mylKea4 my ^^U^, iny UfCf
qay bo4y, my foulj all cbinc ; If a^y loYe,if aoy pnercy ; if aof <
CbfiiJ, if apy, ^afc,if any, comfort, jf any ttrcogf^ , if apy Mn
ftftnpfTc, if jipy pwffoiripancci^if aigoo4:ii^k^ tf a|{<H)4>iWPrd.
if %go{M} ,pft;4$io0^ ifa gppd; d^oug^c»!vby,^Ms^iVf,tl)09
only art tbe caafe, I ^w Uft tb$ntb0 Iqufk^ ^htP^i^'f^ ' .^4
Vfhatit thj ftrvimtth^i ibpmfi^M/dffiUa\§n/mchd99U ss I mmi
Tboo madcft me» and thon boufibcdl me, and thou calkdft me.
and ebon jaftifieft me, and tboa faveft me. Thoi^h fmik
makes tby e^nditim bigh^ yet it malv^ tby pnfM hw : Tkm
Jbmldfl tyf^itb^ tt noi high mimded^iut ftsre^lkonui i . ao. why »
not bigb mindidf hecanfe ftaadiag by liith : Becauff -tDtf
ftindiogoffyitbis.notofoiirfeif^, botinGodi botin Cbrift^
Fd\tb h xi\i^f49tJbtth€^^^^ gtice of beavca^tbe
J«?gt'?iift^ heaven lf,,|bc ggitrnd, .syoft ttfAfcA.: i.V (^Hjhfk
«" »
•
»
!. • .. .■•' ' . i;'' . ♦ i-
1*
' :. 8 EOT. VI.
54 T'j^Ifthly , trmfdkb if frMiifit/^ Jtmm 2. i8. Imttfiewtbi^ mf
X: fditb by my «viri^^ver«a MT^^ »## 0#r /mlirr Abrsb^mym/H*
fiedbf W^kif verfc ai. fufi ib^i$b^Wf4itb wr$0gbi by big wsrkg
afld by wi^i vfm fmb m^ ferfeSi The Apoftie in
AdouUe bhb. tbat Oaptec fpcak« of a double faith* .
One wu a ۤiimnfiHfMb^ a (hadow aa it wert 9 which btd
the loofcsi but not the lubftance i it waa a dead fatth^whtch haeh
Cfte Inbs, but not the foul and Iife« But
^^m
Ch.i9.ScA.5. SignesiffatrmMdlwtlyfM. 105
Bat bow did ic appeare cbic this fmtb was Jk^i f did it fioc
^sk ffitoy good wordsf yes, Cuch Sainc jF4w#/t It gave good
word^i & frdtff id, niM 9 no good worlds ; It could lay to
fii€po9re^tfjecl0d$bedytnd hje^nf^mt^ but. gafc nothing co
doach or to fecd,wby? faith he, tbm mans fahk u vmIm^ (chat is)
be hath not the true qaality of faicb , and it will ftandbim in,
noftcad.
Another was a Hvily dnd jf^ifjiffg fsitb > It fasd in it the
true nature and property of rairb , but how did that ap*
pesr?
TheApoflie anfwers,^; fV^h. You know that there is a
great diffc rence 'c wist thefe twOf viz. ihcjMfiifjmg rfa m^^t ftr^
('§n hiforc Qod^ and tbtjpfi^jimg $fa msm fdith t^§re tin mrU :
Tbat which juftifies my peribn before God^ts only faiib in Jffus
Cirifii and chat which Juftifiis (as one pircicular) mj fiuib b§»
f9f9 m^n, not to be a diddjbvn a tivinjgfuitb, is the aAing otgood
v§rks* Hence that of PhhI , Tir.3 8. Tbis u dfitithfit fgj^ing,
0nitb§fftbings i ^titbdt tbcusfirmi cpnfoftify^ibM tbijwbifb
bdvs bttiiV0d in Q^d nAght ht carefHl $0 mimtmn go9d war^f ,
tbfff tbtngs ^^t^^ ^d fffifitdbU UHt0 mfn. Right is the fpeech
of Saint AMgHfiimJiqtmmmr juftificMum chough M0m P^^^^^^'^'^^AmAu^
jmjH£e4ttdMm. As in a clock, the finger makes not the clock to ^
go» bat the ctock it, and yet the raocion of (be finger without ,
fliGWs whccher the cIocIl goes within.
So altboogh works do not cmfe or infufe joftifying faicb «
nor yet cauie our Juftification , yet they do deerly mini-
fefti wbecber we have fuch a faich as doth indeed juftifie,
or not.
Obj» You will hy the vfotk of Faith is to look up , and to
cooie and to deal with Ood only ; and therefore to breath
out good works which refped men, feems noi to be any teftinKh
fiyoffaich«
Soi. lanfwen
i« The Apodle there czpreflely diftinguiflieth the
Hvfly and the dead f/ftb by ?»$rks ( as if be fsid ) it
ii fo.
2. There is (if voa will let me diftingntih io) as it were a
double ad of nicn.
On^ u pr$fir tind fp^fmsl ^ and this isciicumlcribcdtocbat .
P bM»
m^mm
1 06 Sigrtes cfa trne and Ut^lyfM. Ctw i ^.ScSt. 6
Hcf]hf€nfy emptaymcEie of receiving or prcreminginiiid tbroegh
Cbrift.
Anotfier i^ Grattf$ft^ snd this U extended ta the fending
fdnb of good works. Not as if it were a work oflnuntt^g^
thfi; for ftteb fifidec tbe domg of good works under mtny
comnands , and alfo the rewards of ibem under many pro*
mifes, bnc becaofe faith fees alfo a fweet and reafonabie e-
qtiicy, that if God be good. to mtio Chriftrl fliould be good
CO fotht for Chrifts fake. And yerily^as the worklefle perfoii
doth nor now own Cbrift by faicb^ fo hereafter Chrift will not
own bifl) by ftiercy , depsfrtfr^m mt.
Olj. BjBTC yetyott wUl reply, good works eannot be a fore
tiftfmoay of faicb , becatife oBtny cvil^ men may performe
them t and foine beleevers have not wherewithal to do
tfaem*
S4t. I anftver.
I. goad^^k^tMy be lb ftiled, either, Bird ^ m^erUBj^
beeaofe they are fach things as may d6 good. Secondly^
formiSf , being feakd with all the circuotftances which
are required to naake them good » both for fptrituai c#«i-
pfiUn ^ and Diifin^ scciftaticn. Now thoogh wick*
ed men may performe works good materially , yel formal
ly ehey do not » for to make a v^othfffrmMlif^oU, there miift
be theconcftrreneecf aBcirCHmfiinwis^ At farfcn mod have i
good' hisr$,Md a gpoigj^unijinA a ^miI $Hi , and a g^U Gkrifi^
I 2. Though every Bfhfver eatinot aAnally do crery good-
work, yec kime good works or other he can do : thoo^ be
cannot give 0i0is7, yet be can gv^frajtr^&c* Now thirk^ ^n
this ye who have riches and wealtn,and profeffefiaith on Chriftp
mA yet fcirce a pecTon, arpoor diftrfffitd perfon can bleffe God
for yoJxfrMiifMlfaiib; nay^the very doing of a fmall good work^
foflDetimes doth even try all the faith in the fool $ a man doth
many times beleeve befliallfarely want, and nqpoverifb his-
eftataif he (lumld be rich in gpod works.
« '
Cba3« SAy. S i gnestfa trueiadlkftfyfiiiib, 107
SECT. VII.
Sixthly, true faith doth Jdfir^ And tniiMmr itfter hten^ifi : ^,
H^lp mj mnhilif^ fiid the aobeieeviog/tther/? L^d imrfsf^
pmr faith faid the Difciplcs. I pray obferve • few cbings.
1. That tr0e faiibbtgiDsinmaKpife, LiKe a childe at the
firft, very tender ^ oc like the light, at the firft very broken*
PrefQtnptioo being a wock or fancy , and borne with its
firengch and perfeAon, ic is fiilty afliired and utterly confident
at Gift Bat facoh ladder hath many fteps.
2. That thoogh it hath weaknefle, yet it hath life .- as the
fpark of fire, though it be little, yet ft is hot, and thoi^
the childe be weik^ yet it can fuck; even the wealjifi
faith itt Ckrift will, be much about Chrfft, ic will be
weeping at biftgraveiorwafliingofhis feet, or looking on his
perfon.
3. There are yjtt wumy hims vpatttiagta f^th^ AtoLtt thou
canft not 1>e perfwaded.or not fully perfwaded, or not confUn^
ly pcrfviradea.
,4* Ifthe/4«rAberrif«and living, it will bend after a rijing.i
and that ,
Firft, in refped of its aB$ , of naiving , trmfiing , f^rfwih
Secondly, in relpeA of its «f;rA 9 It would yet appnefaend
more, and feci more of the communion and vermes of Chriflv
All the ^aching in the world doth not increafe a fatfe and
prefumptupus faicli , nor doth the adminiftration of the Sacra-
ments adde thereto. But the living,they groW| and he mud have
nore faith, who bath any • PmI would apprehend even aejk
is affrebeneUA. The fouje which hath ttqe ft(rh , Would
liave yet more viAoriotts yieldings, more fteidtaft enfbracingi^
enore confident reftings, dec. Hke the childe' whtdh^ucks. and
thrives.
^ \m
J . I< »»!*■ •*».* . ♦* ' " \
.*■ • p;ti- ;*»i . ♦* ' . ?. . . ' .1 " ..
p % Vect.
L«JLk.. _S-_
f o8 Siffies fffatrue Mid iivtly faith, ■ Ch. 1 3 .Seft.8 '
-SECT. viir.
.^ E ventblyi ttutfdith in Cbriii and a mfmrnfut hmrt fgr fmm
\^ g9 t0ii$her, Ztch, 1 2.10. They fbaBUol^tipom me wham tbej
havi piercfd, AniJbdUmaitrnfforhimdi one m9Hrti0$bf$rhii
jmlj fenne. • ^
There are two things which faith will fetch up in the foajf
one is lovt to Chrifi, another \%forro^ farfinne. There may be
a terror withoMtfaUh^ the confcience may be crack c and wound-
ed) hot till faith conaes» there is no furrow, the fOul i$ not al-
tered Aor melted; that which roelts (he foul if kmiioeffe and
awrrr/^and that which fees themis/^u/b; if thou dtfeft eaft
an ej€ of FMh on Chrifi, that eye will have fome todrs for
forced (inning againft thrift. You fliall findein Scripture,
chat true hiesvers are charaderi zed by this,? iat they h momm^
0rt in Sion^ and they rettern vtUh toeefingi and fttpf/ksthtii, 4^4
thej fomre ottt Asters bfjore the Lordi and mnheUevmg ferfons
are defcnbed by he^rtt of^Jamant, of rocks rffioite^ by bard«
ned, by unfeolible, by irreleneing hearts; The ttxt fiitb , that
when Chrifi Joofyd on Teter^ he went ot$t And weft Utterly * there 1
is a piercing vertue in a ir4ciomiool( from Cbriff, The foulc
which bath been long humbling it felfe , and much m
feeking for mercy, and a good look from heaven , /t u (when
«ny gracious manifeftatton of favour darts down) even rofoivU
int0 team never did the child weep more foberly upon hit
reconciliation co bis loving father, then the beleeving < briftiaQ
doth mourn in fober fadnefle, when bis faith gets to fee God re»
conciled to him in Cbrift, he reades his pardon with teares of
Tbcre are two parts of forro w«
One keffentt^l^ which con(ifts in a /hong dtfftesfnrt of the *
will againft the foul, for flnning againft a good 6od»
Another is c^n/iivj^eMi , which cohfifts in thofe dreary ttarcs
flowing into the eyes 5 now this is contingent, for when the
bean is many times filled with tc«res > like Dsmdi tottte , vm
k may fo fall OQi» tbac the eyes oiay be fiieii(«| fiich apt^^
ft)ns^&^9 ^
CHAP«
wa«H
Ch.14. CofrfonforaUtmeBelenfitf* 10^
• v ■» -.
CHAP. XIV.
SingnUr comfort for all true
Belcevers,
iF CO beieeve in Jefus Cbrift be the ooly V/§ $1
way CO be fayed, then here it finftit^t e§m^
fori $0 dU trui htiivirs* Whac -5«fowtf«i«^« ^ ,« ,••
(fnktofwifdmi, thac I fay of faitb , 4^^«^^''»^'»»-
Wdj0s dr^ ^sfis offlidfmumffi ; dftd mM kir
fdfhf dri fidci. Shi u d tra ifBfi to thim ibd$
Idj h$U mpon Wr, W bdffj is $virj ont tbdi
Titiimthbir. If chff be a happy thing CO have liv J^if #a f«
99ttGid,{txA Odvid jaigtd it to be afepertatiVebappinefleJ
If t)iis be a blefled thing not to be fended d$ Cbrifi, O how
fweettyand greatly bicflcd is the condition ofabeleevingfonl^
which hath ged to be its Ged^ Cbrifi to be its buftiand^ twbed-
vin to be its fortUn, Fditb and Ctfrifi! why! they are tbe ring^
and che dum^nd; they arc the wdy and the fVe { the foal cannot
have foch i[^f«f as Pfriff^ nor fuch a bawd as fdiib'; fnch k
mstcbMtCbrijt^notdKb n grace to contraA ic as fiUtb. No^
^letteft tbem tbj fervant defart inpeace^fer mine f yes bdvt feene
$bf fdh^ioM, faid Simeon : He may cheerfnlly tay down his beJjf
in tbe dnft, who bach by fiutb given np his foule to Chrift«.
But to defcend to fome diltibft particulars' of comfort to-
tbe foole which bcleevei traty in the Lord lefiis Cbrill,
^crve..
iio Cm^m fir.ime Seletverf^^ Ch. i4.Sed.t
X.
SECT. I.
FItft, tbis is one comfort in the Text, tbd^ they ^9 in tkt
wgj i$ heaven. Niinrally we are put of our way at foone
IS we enter into tlic world, as/#^«f# as thei te torm they
f9 sfidi^ (2L\i'D4viJi ^nd^tht way of fence $hej have net k^^wn^
and nothing kti us ia tlie ri^t way but faith j,for Chrtfi is the
reay,wd it is faith which findcsa^ri^t It Was not PW//^i
natural eye, hot hfsfpirinHMfasiti, wl^ich fpied the Meffiasx
Chrifi is the tPa^ to heaven, tndfaiihu the tvaj to Chrsfi Sal^
vationMi^ the git^tohjeQ oi \\\t ireateft depre^ and indeed I
know no oiore excellently dcijirable thing theni3od , in a^lo-
.rioois untoii with whom is . the perFeoion of our ia vaiion.
Now ,if thou be a iruc bele^ver, thpu artin the way tofal--
vatidn«
I. Not in a I7 ^^47 in a falfe way, bat in a true and d^reft
W4y : liGod doth skill the way to heaven, if be faacb laid out
(o fianers ther^^f^ ^aj , th<n teiieving U it , Eph»2. 8. 3/
graiie yen areJ^ehhreUfh faith^ Heb. 10. 39, l^r are etei ef
ehem xeh^iraw iacl{^nio fer,ditio9»^ ht pf theeet ibdi- heleevn
to tha faving ef the JenL j .
2* Not in aa uncercaine, bat firme way; It*s an infalfibfe
wav of falvation: Heaven is thea^ej manfienioi thy foal,
if thy hf art be tbe true Udgi**i ef fMthi, i Pet* 1.4. To an in*
heriti^eincerruPtihle and nnaefiled^ and that fadeth net; a»aj^ra^
Jtryedin heaven ferjeiu
Otje(l.Tmc, chat may not fade away.but we may falltway*
that tnay remain^ but we nis > be loft?
Set. No fn^th the Apoftlc^butaf tbatis referved for yout
.fo you fix^lh^ frfferpea umo thM as mercy and truth will
keep vQur^ruon furr, fo tr,nfh and power (h%l\ keep your pec-
foils mre. Ver. 5. H^ho a^e kfpt iy the peWer ef God fhramgh
faith ttntofntvntion^ therefore he addes a word more / vVr. 9.
Receiving the end of jenr faith ^ even the falvatien efyattr/mtltm
Now is not this a comfort to a man^ chat be is in the true and
iure way to heaven/' Every man is in a joorney, in a way;
wicked men have their way es, but the end of them isbicca>
<fiefle« and bell after all tbeir joUicies and pi^afiarca, ycc cheic
*«i
CbrU^Sedui. CmfM fir -trite Btkevirt, tii
Wfjffi Mre$tf fMhs pfdidth. But tbebekcvHigfoai is in tbt
^^pfKfii aiul cbcrefom he is hii akM4y i^i^wetmfat lift, Jolm 3.
and CO h f^ed. O vrbai i«. chisel am gaiog loitty God « totny
Fitfaefi CO my inberitafict.
^ : . sECTy IL
CEcondiyv he^ff" i^ atiocher comfort tocnie bcieevcn, there 2I
^is a nM dnd Utgtd exchdnp ^twixt ibem 4ni Cbrifi. As SimiU.
opoa tbe tn^n^iA k^i^^ there is a mutaal refolancy of com*-
mocrion? Tbe wife parcakes of die eftare of her husbind ,
and tbe husband (iiitercblngab|v)of the eftate of bis wifes
for the perfoful union draws wkh it the tfmi mmn \ If ebim be
^intne.cbmecftateis mine; So is it in tbo' fpiritnal cfponfiog
^f tn!e foul and Cbrift byfiiichi Chrift parukesof our cftatCy
and we (ball ^ partake of his eflate: He is ours, and
ttl bis are otirs^ #e are bis-^ and therefore - oiks' ace
hlu - '^ ^ ' . • • •
This excbaiige confrfts in thefe things*
I. Chrift doth cake oor (ins anddebcs nponUmfeif. Look
tf the man who marries the woman, if he take her pcrfon be
inctfl take htr debcsiand facisfiaion too .* So doth Chrift, when
he cakes as to be M#ibec«kes oor fmnesttHbtobellif) How. '
CO bebisMiot by way of jiifar/;^ and inftSim^ as if our fiafal
« noali^s wete cranfmitced from oar petfons into bis nacure »
(O no, he never takes upon him our finnes to make his nature
finful,)but by way of imputation, and of fmi^^^Bon. The
fnitt of <nir finnei is J/»^«f#^unto bioi ks to^a. ^MBifigfnretf, who
dotb prefent himfclf in <>nr(Mad,:t0 make paj^menc and ia-
fiiifaAfOii. 'A% PmIMA'm fbiiemok contething bit fitfvant
Omgfif^mSt y hthmh Vffon^id ihfe^ ^r owkPk^skee aught , fUP thti . ^
mfmi miue 4r^JVM^• So fmhCibrf/^to chepenicentand hihe^ ' ^°^ *
vin^f^nt^ if thon baft anj^ goiUand debt to be. anfwhied' (oc
wnto Godr f ot them «tt ^00 my^a(Coimt,if thon brfd ivoongrit
my Father; I WtKmaktthe fttisfaMc)oto.the|]Cmo% ioc^^
mad iiukk'fi0fnfirfhi0^2Cot^,t9ricu Ip^hndpm rufSimiht
cby tranfj^effioo s , It coft me my.hei^rc blood to nc^ndU
thee
«
« •
mm
119 Cmfirtfir^UtmBtktveri. Cb.f4.Sed.s
thee to my Father, tod to JU; mmi$y* And ti Rtkikfh (aid to
J!«r#^ inahotber xtS^mftmwu^mj f^^m^lm tin curf^ » fo f«ch
Cbrift CO the bdcevtog loal« Why» thy finne s did tspofe tbef
unco the cur ft §[ the Ld^\ but / wms m^ ^ cmrfff^r $hei^ 1 did
bear that burden my felf upon the erode, and upon my flioaN
df rt wero all thy griefs, and fonrowa boroes I waa womdfif^f
thj trAnfgnJpans^ and 7 iv4i bruifid f&rtkj iniiimtiesl And
therefore we are fatdto have redempcionandremiffionoffiai
inb»blood,£f6.i.7«
Novv what a ctmfwtxt this to a SiU^vtrJ^itxChnUt bath eaf^
cd htm of bis great debts, that he bath laid do«vn the price
for bim^ hetshisfiirecy , and hath ditcharged and bach can-
celled theXiw «/ Ordimmeifs^tnA hz^hhiuitm tkflumdwn-
timg. Q^ »M» 10 Gbrifi (faith the Apoftle ) rec0neiiingthi mrli
iCor. ^I^ p^ bimft^\n§f kmfmimg iknr fitm^ it^0 tbim^ marltit, mttimfB'
ting timr trelfdffts tmt§ skim; what is the not imputing of
finne,but the not charging of it, the not reckoning fot^ ic:^^-'^
And wfaatis it which t^ faith (mutthfm) trefbiflcs were not
iflOfuted unto tbcm^as if God (hputd fity. let tncmga, I bare
nothing to fay unto them, my Sonne hath (atisiSed my joflice;
fully fortbenu Now, faith 7^m{(ouioiDdvii) Bhff^him
&om«4*S% mmt mmt Wbm the Lttk mi wet tmpmeflmu. Yea, he ia blf f-
fed indeed , for if the Lord (hould fingle out the rooft abk
tranigreffoor for the leafl moity and fcmple of gnilc . and
arreigne his confctcnce with a judicial and ftraigbt feverityi
O how the fiaewt of the foul would flie afliinder , and o-
temai defpairc of ever fatisfying fo great, and pQre» and in-
finite a jufhce, would fwallow up the thought and imaginations?
Till a man knows where to lay down his (ioful burden, his
foul wiH be miferably afiliAed ; but now,if a miu kfUevts im
Jefm ri^f i/?» Chrtft will tptke off hi» burdens;! will anfwer for
tbee faith Chrift, I will /atisfiefor thre.. As T)mfiifyekc in
another cafe, when (?»/«•)& prefentedbimfelfagainft the HoSt ef
Ifrsil. LA ne mtms bean fmlt hcamff of Urn , tbf fervdnt miM
ge ani fight ^itbthis Pbjliftum. So faith Chtift to the belee«
i8am.x7.|t. viogfoul, be not deJeAed, donot defpawe, though thy fim
bMnany and^c£it,yetlbave/overc0fne(hem>l. have dircbar-
"ged them , my Sacrifice W)as prefenced, it was fufRcientj jc vras
tlTcAuaUit WAS tuc^fodftr tbtf.
■ Secon<i->
Ch.i4.Seft.a. OnrfortforidltrneBeleet^rs. 113
Secondly, Cbrifi d»$k hfi^"^ kk righte9nfnBffi mpom m. This U t
grett comfort co« fenfible aDdttnderftaiiding<oul,cbac tbcfc
if a rightcoDfoefTc for ir^wbich it may Xafefy aod confidently pre-
fcnc dnco Gods joftice.
Thcfe things are moft true.
Fi rft> chat we are by n^mr^ all of os wrttckedfinmrs 9 tb9 ^Mg itoBL I* v^
'00rld is gmity iffrre Goi.
fgtd^ and will have comfU^t^ and full, and firfgB fgiisfiiOi'
Thirdly »no>not oor hflgrgcts 8c ftrfirwumces are cgrnmtnftfi'MU
and fqaate payment in the tyts ^fmnjufiict : all of cbem as j»«
kirgm ia a«, and ^M$d by us , are bat impirftS txcgMfffcks i
No man bath fo mocb bolineffe as is required, nor doth be fo
moch asbe is obliged* Every particolar grace , tboogb it be
of an kidvtnlj and iivm^ originsl , yet it is like the ftarrcs
twinklingytbougb placed in the heavens ; and every dntj thongh
k be a motion, yet it is like that of ^^c^i ririfik, which was
MNitfJ^aiid luUied f hif ifing d^. So that if O^d /i$mld im»
t§r imc 'jHdffmnt with the rigbt^oos perfon , even, tht rigbte*
oofneilt that is in bim^ woold kiot be fafety and defence onto
Hm. As a man that hath a precions lading, dares not so ad*
ventare it in any crackt and broken vefle^o no Chri ftian maf
or can dare to adventure the fafety of his fool upon the le«k-
ii^Vieffels^and bottoms of hisownholioeflcor fervices. Thiv
.very fmo^cf donhings which ftill mount up with ontflMmn
#f fidtb^ and At grgffr 0ff!tSi09$s which ding to the root of
oor moft tgMiwIf lov€ , and part of that re^k^ gf bardnfffe ^ ia
feated and complanted with the frefbiS fpring effiftmffi , and
monrntngf, and tbofe infinite and frequent iif^#nW|^tf^ , both
of our fr^jersi tnd bimringSy and ri4dingi, and any kinde of du*
tifbl doings , that we are fo (hufled awav firom onr devotions,
by the invafions and entertainment of ftrange thongfats in
the times of our devotion: I fay, tbofe and infinite ema-
eolations or fpots> do fo adhere and ding about, and de«
file oor felves and that which comes from as» that "{in pro*
ceeding of pare joftice) we may caftdowft our felves oti the
firoond, and ^i;;/(M'iiMr^,.mocb rather then to Hand at the
mt^MAfUadfgrrei^ardi Botnowbcrcisthegreatllay tf a
Q Be-
^»
Omfcrifirtdl
bcl^cvthg ibttl, (wfaidi iiach trtily recmed Ckrift) that Cbrifi
it , in which (he ifool ihtU ftand boMtjr before (h€ judgeih^iir
feat. *
Rom. 3» 1 9. i?/ /^^ chdffftcf 0f^Kr/h^llm4iny ie mdderigho
' 0$$$. 2 Cor. 5 • 2 1 . i/^r 0ri m^te the ri^ktem/nefe 9f{jtk in him.
\ Cor. 1.30. Te an of him in Chri/t Je/m^who eJGoi is mddt^nu
nf wifilepfw; ¥ind rightie$$fmfe ^ e^^» }tr.2^.6» In hi iajet
finUh fk^'^ fii^eJ^^d ifr^iel fkaajwt fnftlf , mtdthisisiift
name rphitebj thej JbdB ' caB him, Thi - Lord our righttoftf-^
' The risbieoufitefle of Gbffft ia tbeitfofc called the HV£fr«
^fmft ^^9dt R^m 8.17; becatt/e tc is it wbitb OoAhWi it-
(igntd , tfid which God doeb aecfpffor mtn owe pftificatiofi;
and iot^ and in wbicb be duch s^^mk wi fronfounte oi r^hti^
om>. Now in thw iies our i^mfortihas^ t^#«.
1* That though oor inbereoc bt>Hnelfe bt iitaiperfeft, y^t
Chrififrigkteo^fff^ifahf^tMU,
'a.\ Thix as It is a fnS right^mfntfi , and every way anfli^d'**'
abkl,^,fo icwma^fr^aiAf by(Tf«f,tobetbat wbidi ihould jnfij^
fihe beleeymg liancr.
9« That 0«< Mdffi •f thMfigjhHomjneffoy «nd will clear any
wb^bauif^ '
.4. Tbat, if b^ faith we h«f e i^kto Cbilft^ Y^n;/? 'do(b iflfa-
mdtyh/hwhu ri^^off^jftmm^niothy ipSttinf^ it into aer
pcrA>ii9 , but by imptemag k to OQt good ; It is . though
nvtiofored into Qs, yei imf$ttfdmn m^ aAd God will tbroiigh
k pronomict ns dear.
M«WM«« ^mmmmmt^mBKmtmm^mmm-^m^m^mim^w^mmtm t^mmtmm^m t^mki
SBCt. III.
■ ff
1 '
npHiirdly, a third comfort to alideever in fefiis Chriftis tlris^
JL That be is in &iffa^rC9V0f$4fU tPi^ G^d : for t\it Oe^
venaiH is with £iitbin Jeiin€brift,fC wis i^^h¥Jhmdmdt9
bkfHd (Ah is) t^sMihof^kfmt.
Obferve t few tfaiiigs here.
I. TtieCafmrnii/ giam (in^oftr and fevelatioii. of $r)
■•-r
Ch*i4*Se£b.^. Comfnt fur oBtnu Btkevers.
if the iff St f 9fHimsl tstfime^g Uth9Ct 0^4 mUpmnirj ^ what*
foever good t foul oia defire to ciempe it from mffcry,and to
make it truly happy »there it if.
2. The (^ovenmt •f Grsa^ in refpe^ of our eocrance and ad«
miflion into it , is a moft grmomt s^d fpiritrndl^ and firmt tn^
gagtment of Gtni fhi9UrGod^t^A%o Derforme all the good
which he bath there undertaken* I m\\ be a God unto you , I
will fiiew mercy unto you, you (hall have loving kindnefle, I
will giva you grace in allktDde^« I willnotrailetoafltft,and
guide, and l«idi and upheld you, I will be a father to yon, a
rock 10 yooi a SaaAuary , an alfufficiency, an ^xeuding f^reaf rr-
iMiy/. So rhic if yos need afty tbingjcome ro me, I have it
for yM , and do not fiear to eome , fori will affuredlv do yoQ
good,! am ifillin^ fodo»r,for I have promifed it » and be yo«
cofi6denttopofleffe,for I haveobNgedfny ftlf by Covenant
10 pvrforma,
3. He that Mr/wi m ^tfmCknBhsgnndhinfhfCwtnann
for Cbrift (on whom he betecvei ) is the Miff^ngtr of tht ^0-
pim^t, md hit Mood is the Mood of the Cov^tmnt^ an^ in
faM alt «ll6jpr#H»jjr#i of the Covewitt art T04 and Aheti. Tf
Aon baflfgi^n (hy ^«/#iir eo Cbrift , if thou hvXk lieftd^
thj besrf on MmS tf cboa haft truly rtcAv^d Mm td h thj tori
tndSavioar,«RdMbtcd|sy(7Miis become $hy &<ril, andallthofe
ample and rich, and congruous, Md bicfftd undertakings 'in
faia Covtitarnt , che)F art all for thee, rlrou art eht mati t6 whbcfi
God faith,/ V0iafwtly lufi^ mitey on him ^ and ro whom be
£HCb« JUn f^Att not* kafoe dammhn 09tr bim , for he is under
gftnoor^ and to whom he faith, i ^Vk krar t^m^ and heale him ;
and g«ide%imvandkecp|hiit'« Thoti maycft go to all rhofe
artafoim of divine promifesyas to chy own garden , and take
of any (tower, layhold^onanypromife, relpeding thyparci-
coiiF eiigence / and fay, thio u^ine. When thou looked
^#wn inco thv felf , tboa mayeO? reade many wants wich wee
Mi4 fed eyes, butihen if thou lookup to tht Covenant, thou
maytft by faith e(py all chy fueipjits wich a glad heart. Why ?
C3oddfdp«« (hygood.mto rtieCavenanfi and there choufh^att
ftAairdly linde it : Doeft cboa read oi tuny nkeringgrnco ^ ofa«
ny pardoning grdco^oi any enhrgpng go set y of any preventing
jp*iiii»,Qfmy ^/Hffggrnco^ of B:(\y f^eforvmg M^npho/dlkg
&^ 2 grAct^
■ -11 • ■ *■
»i5
" ■' i* . I. ■ i >i I, ■■ I „ , I, ^ >i mu
116 C&tnfortforaU trueBehtveri. Ch.i4.Sed.4
^^.....^ . ■ ■■■ II ■ I !■■ I I I .IIMll I ■ I I II I i i^ I ■ II
gr^ci.oi any receverinf^ 4nd r^finggr^e ^ of Wyp4ciffing mii
'fomfortiftg grscg} vfhyM this is forche^, aad all that God
hath there undertaken is tbine.
«•► -1 II ■ »»— ■'■^> t i'
SECT. IV.
Fourthly , if you do beleeve in the Lord Jefoi Cbrift , yoB
may then with Mdnefft sfproach ibe thrme ofgr^eg.
Ephef. a. i%,F0rtbrwgh him vfihikbave 4C€£ffe ky m
Spirit to thf Father. Heb- icxi. H^vimg m high Priifi over
thihift/ecfgod. Ver«22* Let m dr^w nar with m trm btsrt
9]f fuUnffttrsnee of faith. I John 5. 1 3. Theft jt hinge Iwriiemtt*
tojoti that heleeve in tJH ^ameef the Sonne of God* Ver. 14.
AnA this ieihe confidence that ^e have in him 9 that ifv^e ask anf
thin^ according to hie wiU J h^hearethue.
O^j. You (hallfindein your heart many finful niodefties;
you .are afraid to be fo bold with God, and whether God will
qo luchgireat matters foryoU) yea> .and there are ooany unbe-
joeyiog fears our broken fervices (ball never be acecpccdy and
who are we that tbeJLordfliould regard our prayers^
, i^o/. "Btu if a maa doih truly beieeve in jcfusChrifi.
1. His way is open to Heaven.
2. He hath a friend, and not an enemy to deal with : leii
thy Father to whom thou arc bending the knee.
3* He bath a mighty interceflbr ; look as fofm.Chrifi b the
might jf Redeemer for theperibns of men Jo be Js the mightf
inter eeffor for the fervices of men, find heeler Uves tm
mak^interetgion. If thy vantsht never fo greati yet ih^God
is able to fupply them, and if thy infirmities be never folna-
ny, yet thy incerceflbr isabi)! to cover and expiate them;Tby
fei vices (as thine ) carry with them a prejudice, there s^as
Mfteity in the holy offerings^hat then Aaron did bear the iniifed^
ty of t hem ilo thy Pr it fi^ Ay Chrifi^ tby intereeffor ^ he doth
take offby the Applicarion of bis merits, wbacfoever. is amlft'
and offc nfive » and he doth ingratiate thy fequtfts, and pro*
Oires audience and acceptance for thee. .
Therefore now, if thou beabefeever then, in tky prayas^
come
iWtMMMW*!
Ctui i$^ 7be ^nemetft anddifference^^^c. i \j
coiiiecoofidcncly toGod; ifcboucfnftfinde apromife, aoda
Chrift, tod a faicb, them oayeft cb<erfally pot op tby peticioos
to be&f en. Wbat (hdold binder u$ from being confident ? Is
G9imnwiiingl No, be hath engaged bimfeif anfb tbee. la
GodunstUt Wby> Hcis MbUto do ittmnddntlj ^tbwi dUtkai nv
MTi nth to dsl^or tbfik,^ Doeft tbon feare tby, own dt*
fiance } Wby \ but tboo comeft to t Father , and tboo
cocneft by the blood of a gracious, of a*beloved, oft
powerful Mediator and Interceflbr. Hifrtw/ 4. Hsving
fitch 4M High Priefi, "me maj come MJUj to tk$ tbrofie of grscf^
See Hot. 10. Doeft thou feare becaufe of enmity? Cbrifi
hdtblfiomo tlm^ or beaofe of infir^iity? Cbrifi wXX cnro^
that.
CHAP. XV. . N
"the Agrumtni avid difference (fjtrongand
weal(jaith.
^Ut now fome may reply, Tbefe are fweet coob- Ohf.
foitt CO belee vera,*bot as • the Emmcb to Tbi/ip,
of whom^iokj tbo Prophet this ^ pf himfelfe or of
fome other ! So here , wby? to wbom are thcle
^Komforts, toali^or to fome choice belee?ers ?
are cbey common comforts to every beleever, or
peculiar to the eminent and fi^Qng only ?
Thisfcruple barb made way for ^fingular point; I will fa* ^
f isfie it by opening four particulars. * •:, ^•
1. The common unity of all true faith, in rcfped of the
.babit , yet the intenfive divirfity in refpe& of aAs and de-
grees.
2. l%e proofs of a ftrong faith, with the inftances of a weak
l^uh in .truth.
3;. The cooeordsnce of faith in all fundamental Comforts.
I ^ ■ ■ ■ - ^
4, The foefiatiiy of fkrong tnd .wctk fticb in iMny crae,
yet ii4t eflrencialfOBfrqaf nets and confoUrtoos.
b f e^ A of the babiiv and tbe S^ipfi$f •f it , inf rcfptA of cb^
.^^ a ■ *
4^s ond ^<
Ohitiyt rbeft cbings for cbt imicy of faiib.
"*
I I > m^mmm^ ^^^M^W »^— — ^ *i*^i»— ■— ^— ^"^X*** « I I*'
SECT. r.
I • r^ Iff(V)ib«t aU /r«# /iiiilpythoagb in a comptriCM of faich imfa
IT faith ia fevcral fabjeds, it may admit of fcveral diverMe^
and differenccsi yet tbey confent and agree in tbefe things, rjc
Firft^ in tbc immfdiMt^ dndf^ecidl cMfe : we»k faith, as fattk,
comes not from one caafe,and ftrong faith from anoches
caufe^bat both the one and the other fr^m 0H0 4md tbi fame
cunje, \VL. the blefled Sfmit ofgoJ^, ' }\b% onely the flames^bac
tbe {parks of fire are kindled by that Spirit which. kUwt wker^ it
lifti. As in tbe. Orchard, tbe .tree which (lands ftroog.^ and .
the trnddr pteiH wMcb (tands arembfiiig, bocb of tjitm' laore ae }
fird fet by one and the fatnt b4ad, (b the faith which i$ now
well grown , and that faith wfiich if as yet tender, and full of
dottbtitigs^ both of them are tho peculiar fruits of ^9i//4iiff<«
fyinjSfirit.
TboMb riiia chitde in the cradle caniKH hiniie and now m
WcU as tnat in cbe field at wrork, yet the father btgac ike one
as well as cht oiber,and owns them both by vtrtoA of one equal
relation. Thi iity gf fmaU things are net Jffiifti by
God y wbo fees weMtgep in the SIrengefi Faith , and
Trmb in tbe Teeakfft p and is tbe Parent both of this aotl
that.
3. In the remete andfingnldr canff. Yott know that Gods
free grace an4/H^# if thelirft wheele ofrlifingnfar good iKko
flien ; out of it ca«ie that great gift ofchrip , and that greac
work of 6Mi'ten^(xom whence doch flow all the graces wbicfaT
fiinftifie and bring to giory« As many ai -yirere ordained tp
eternal life believed. Now all faith is a drop out of this foott*
AflifM*- taifle> tbe weak faitb tr a froJt of tb«e great iOYe of God
eleSsM^
Ch« 1 5 . ScStih (ffhrong and tpea\^ faith. - 119
^ieSimg m in Chrifi M'vftll at the ftrong , and iSj though not
fo /cnfibly evident, yet is reaSf 4 trtfe tf^on) of wir tletlionx
The reafon whereof is this^ not graoi reftrifttvcJy confiiJered,
butgraceiatbe^hoieiiritudeof tt is the frnit of Godsrifffl#90;
Dy meaniog is thti , not only Gracu as enment^ as raiicd and e-
levated to focne more perfcd quisility and pitch, hut gracf in tb^
whoUc^mfaffg efit^ from the conception of it to the perfiediao
of itȣrom the dawning to the fall day, from the nature ta
ibead; frocn the ads to the degrees; ail of it in :Aature» in
parts^ in tvtnm & fihdum^ all of it whctlicr more or le(&,
ftrong <or «^eak, all is otic of the fitme grace of Eledi-
00.
h wasaoc one lovewiiich cleAed him, who is therefore
now ftrongin bdeeviog withtt^^tr^iluair/aod another love whkfa
ekdcd hiflfi.wliois now weak inbeleeving with the father of the
chtide; No /but it was one and the ietfUaoie love which
piodiiotd clMa,and that faith ; yea ,that ttoding love.was in*
ceniHekr ooem producing of both.it was as equally high to-
arank tma'perTon as cowans cbat^aad was^ai ccjiniiy camfativr
of illc fiiith ahatfs weak^aaoftbeMtb i^bishis .ftoing, being
fcabitBaMycoii(idercd,atid«1fo in celatiot Mcha^cace t^Godis
Jorrmcleftioii*
3. In ^e ^Mn/ttf animfuMl iH^rumenud tMuff s the^Came
wromb of the word brought them both forth , being efficad*
oofly ^ffiftfd by that Almightj Spirti. That word which dif-
€OVMdfRHery,afidiinpoteney) a«4 neeeffityt^ tbe-onc^^lid
fo to the other. That word which revealed c he Covenant of
grace and mercy in ChuRtolheeme, did fo to the other be*
kever alfo. That word which did affure the one, that if be
#6iiid*conela ^lod accept #f£hrift^bt flioal4 hie fa^dgrfid alio
tof l^«i«aiGire cheiorbcr. >That voird whkh did caclttie :t^
JiMrc of the one tto croft . uqi>on GWts tfrnoife • Aod foi co m-
.cepc of Cht«ft,<lid like wife {itmgtfmikf^anitkikffmm Spirh)
^af!i, asd p^rfwadc dKoohcc .
4« In cbc-ittely oaowe* of hcleetiag : look %% ahtftroog
^ iio4 weak tnan, chough tbcfr^lo ditfer m the ntuaiareolf ow-
.C9»;ycc tfarv do ame in tkcnMore of man; thoaigb they
4iffrr w f cqidA oT avorktt^g^ yet dicif agraeao tcipad of
.being* Afjil mdtbt tick nun , Md tbeimildiyflilD/Jiaogh
they
i»o. The i^temeiu and difj entire Ch^i^.S^.*^
they vary in their tcraperi yet they PfVcc in their niture;
though they differ in livelihood, yet not in life. So, though
the ftrongand weak faith d^if r exceedingly in refp^d of
particular abilities and esercifcs , yet ihereisatrae narureof
faith in tbeweakeft as wciias in the flrongeft. There is as
true a. knowledge of the finfui and miiernble condition la
cur feives, and of the bleffed condicion in Chrift , in tbeone
as wel! as in the other* There is as true an ^flTent to the
r0i^d ofgrMe^the G9^flof fMipaiian ^ revealed in the one as
well as in the other, I fajr^as true, though , perhaps not eqw^l
andfuUJXhttt is as true accenting and embracing oi Chrtft ,tobe
Lord and Saviomi the will doth as truly receive Chrift otfered.
though perhaps there beaot fuch a ftrengUiof adherence at
tbefirft. There is fo much to. the weakeit faich as tfiakesop
the match 'twixt Cbrift and the foul^nay, there is not any
thing in the ftrongeft faith, which isanefftdualingredientto
efpottfe the foul with Cbrift, but the fame alfo is in the weakeft
faith. Doth (froAg faith take Chrift? fo doth the weakeft;
doth k acknowledge him xbc only Saviour^fo doth the weak*
eft, doth it embrace bim as its Lord? fo 4loth the weakeft »
<lotb it breed uaioQ? 16 doth the weakeft ^ doth it make a of aa
a member of Cbrift , and beire of prumifes.^fo doth the weakeft.
Thus you briefly perceive the habitual uniiy of all true
fiitb.
SECT. II.
OEcondlv , now a word of the intinfiv^ diiftrftUs ^fskb.
^How faith di£fers from faith, I do not mean a ^rm fMA
from a fdlft^ but a true f4itb from trme f^isb. As one mao
croly living may differ from another truly Uving, oocwithftand*.
ing they agree in the common natureofman, and life ^ Or Uk
ufe the Apoftles Simile, as onefl^r may Mpr from Mdtber fts^^
inghrj^ though all be in tfie heavens. The roniTds in fsc^ks
Uddir are not all at the top, yet are tbey every one of dbeitt
fteps to heaven ; fo of faith, tvev/fMb k not trimmfhing^ yet c^
very faith is mouBUng up to the I^ri rfU/itBd King ofgloi^.
i
1 **^»*^ I ■ ■ I y I M
The (cverftil aad parcicuUr babicf of faith, thoog|) cbey
confent in one truth of ' nature , yet they differ in many
things,
Firft,in the iirtngth oftht parts dndaSsiM in the eyes of men»
cbOQgb theyilive faculty beequal inall.yecvifion, or the afl
of feeing, is diverfe, one fees the colours more clearly jchen aaoH
^bcr. . '
So is it ihfaich, (which is the eye oftbe roul,)Though tbie
nanire be commoR} and cquail, yet the ad of beleeving is diffe- ,
rent.
There are three dlls crffahh^tnd in ref^d of all of theoa, there Three tas.
maybe a dtferHcy among believers.
r. Kmrpledie and 4pfrehen[twi^ this is as it were the ground
work of faith; for b^titving is not rooted in ignorance^ bac in
tight. Now every believer hath not fo full and diftind a know»
ledgers another. T^ivim revelatiopif ( which are the generall
objedsjof faith ) are nocclafped alike by all : No, nor yet the
fr^mifitiy ( which are the fpecial objcds of faitbj they are hot fo
c^ially apprehended. Thereare feveralf promifes, aad in them
le^erail parts, and degrees of goodnefle and troth; now, it is
poipbte for fome believers, not robe acquainted with all their
crcafaries ; they have not been To long acquainted with the
word as 10 know ail the good which doth concerne them}
Andvtbat fpecial good which they do apprehend, one believer
reacheth the large cornpaffe of it more then another: All (e-
ven tnChriftJis not equally known by all^whp believe in Chrift.
I^eaee it is, that age, and time, aind communion, and, Oudy, and
'ofe'ofmeanes, and experience do raife the apprchenfion.ajjd
knowledge to farre-more degrees and ftVerigth then at the firft-
and the believing fou!, which at firft faw things (as the mah
Mghrfe 9yei wire tifkeh^d Ij Chrifi ) dimly, at length rjfeth by de-
grees toa more perfed light of the fame truthes, artd to a more
iull and enlarged a^prehenfion of other truths, which' be was
ignorant of before. • ' >■ * • .
2.. u4ffen$^ even in this' alfo may one' beleevcr differ
from another : I conidk , the ufaal and palpable diverfi-
cics of faith be molt in things t%go9d^ rather then in things as
.NevfftbcldTtf, itftry bclieVerias fe, aflient* to all r eVelitioas ,
R as
i^HkMirit**w«
m 'the i^tmttm 4mi dijfoi^^
SMk.
a$ ttt pirckttUr to ibote of Chtifif a$ $rme, ycc che afltsfi in ke*
lif vers may very much» noc only in ibe cirotm Aftncei of tbcMU
fenCybucalfo in the imiBediaie workings of the afleor. Tbe
Judgement is not eqaally captivated in 4ill, or eUe.wty do
icme believers queftion and fcruple more tben otbert? yea^ aai
whyetfe needs there a fartber evidence and deinonftratioii, co
eft^blifli foroe indoArinHll truths, if all believers were e^aaUy
grounded) tad footed in the word?
Yea>and why are fome good people more apt to errors tben
others/ no plaufible error can be taught, or fpread with the fjpe«
cioii^neffe of taking rcafon, bat preientlythe^ are qaeftiooiog
tht\tpjdtr0thjjotmi}» ^/^^mm, wfaich Oews, that aU mfimj
U Mvbie $r$abi m$ nor dUkf if* ^l UUtvtrs.
Nay^ and this appeares to be fo by tbtfeverall inflancaa irf
M^lkall imfUfUns^ which in fome ace of that gieac forct» as
10 fnalie them not only ^wH Jon their farticttlsr inatrifis m GU
imd Ckrifis ( which may befall the bigbeft believer ; but die m
qutdion tk0firfifr$MCifi$s §f iiligim, whether tisrei§ 4$ Gmi^
and wbccberilw ^Hjpi^r// mt kisfy^rd^ and whether frm m
/s//ir. *
J, M.eciftim9 embracing or confent : though it be beamy
andfincereinall^yetone believer cannot fo reft on Cbfift4a
•nother, qcmt doth every one take Cbrift by the hand aMlM.
Like a child wbo gives out a trembling hand wick tomt An^
gings.even to bis Fatberifo the believer may put forcb bis band
of raitb^ even to Cbrift, with many fearcs and fliakio^ ; O ttwt
I may have bim. that I might receive bimjtbat he would be nae,
that I could lay hold on bim; O that God would pardosi siy
finnes, faitb one; yet another raifetb up the foul, I will r^ oa
his promift in Cbrift to pardon all.
In tbe m4fmi rf d^rHs : Hence you read of that by Cbrift,
1 k^f9€ n9tf§»nif9gri4t faklnmemt in JfrMl^ and|0 W0wui9 pHU
is tkf fsitb, AbfMimm firing in fsitb, FW prfv^mJkd\ tH. %nS
JJf J fy§^ tks$ my, &c^ Jna comparative oi>pofitioo to which
you read thofe pbrafes^ O y# ^ i$ttl0 fsitk Aa
wbr J^ thm dmh , 0$lM$rf Utile fiUib^ and ef the wesl^ i
fiUtk
The degrees of faith are many ( vU. ) the hatitm^ inctmrnei
of the heart towjtfd Cbrift the nSmU U^ ktld enhm^xi
fire
■MM*
tffiroHg ami vHJ^fM; 1 29
fir§0fmkrMU^ of bim; nfi^SUm ff tie aS^ tbtc I ^now I Cake
bra^atZ^aod Aivi>i»r;rf^^ tbac he
is nijr Lord aad Saviottr; jiM^^fulmffi cftkunfiexivi Mffttranci^
i doubt ic HOC; cbea cbe rtafms eftlns full MJf$$r4$tee ( whicbjwbe*
tbtr ic flscane tbe great conunmuice, or tbc great abundance of
cbemcarnreof afCirance, is difpacable ) Againe tbe linger 3wrm
' ti99 of tbis full and great afliirance. Now in all cbefe refp^a
( except the firft ) faitb in one may diftr from faith in another:
Hamt many bearca arc fee only towards Cbrift; O that I could
apprehend him, but I cannot believe.* How many fouls do
appitbeod him? yet^ O chat we were apprehended by him) bb w
. ouny arc apprehended by bim^ ( that is ) know hun to be tbetr$^
by iboe gracioiis and firrae evidence^yec by and by with Mary
WHfimgi thty ksvi iskg^ umaj my L^rd-
Ycc foflie others rne bijjh and daylong in reftings, in per«»
Arafionsinaffinntngs.cbacic is heaven with them many diiyea
ttycbcf. '>• I ^
Y#a may fee one Chriftian lookup to heaven with tearh af
W» ( *§ ^s* » / k'^'^ ^^^ «7 red0imtr tipnt^ ) Another look- Job.
^^HP ^'i<h tearca of grief, ( Urd hi wure^mll um^ a finmr ) Pub^iciii*
Y^mfi? fee one fitting down with i<M^f^< wbegavtUmfelfa ^^\^t
/ir WP. > Auochec ftlliQg d^WAtn Praygr ( iMkvi£<^ra keh^..
mfmnk^Uef. ) You may fee one inaM»;i^M>aboveail'feares: and
icrmtea^ (lam firfmrnUd / W ntM»g liMfe^au m$ from ^ke
hv€pfGodm Cbrifi ^and yet another combating with many
ftarcf^ ( ^ ^^ ih$JU^Hif4Kt^mirmtb mmt^wnf ) Oni*tie0ti
GpdSQt #fiiKif|0i« aftocber m>/ aiara g^d agatoft dcdibtings f
one is like Mary rti^cimginGodmy Savi^ur^notbtrUktHefirr'^
iav«iiDriQg towaads the.Seeprer9.and,i//.prri/&/^>». One
laicb , ffM$ari my roel^. my fontrgfi^ mj.firei^ iemr, my fortiin
f^wfTi 0»d^hirm pfmyfMlvMfkfft.MnotherR^tiind breakes
Oftf iO sbatfakhUtM mfii:fiimf n^Aa/T^'sa; 04bac frcoild befieve/
Ocbat Iwereboceperfwaded. Thus it is with feverall bfH8^
vera as with feverall children : one lies in the cradle, another is ^
led by the nurfe, another is going by chechaireii and another
CiD fiin. Or as ic is with a flock of (heep, fome arc ftrong snd
btaringt others are young, and mnft be gently led or carried*
Or as with an Orchard, fome trees are able and well limbed ',
ochiers ait c^er planes, and arc weaUy rifing.
K % Reafona
••
■»••
i24
The 4ff(^tiua$ and difference Ch. 1 5 .Seft . ai
Inward afli,
itances.
Services/,
Pride.
Fomcr fin
aings.
Cau es of ic. -• Reafon^ qf which divcrfity may be cither the difirmt ^^s^f
•^&«* faith. In fomc it hath had a longer time of ftrengtbemng, wo-
HcJps external. ^^^^^ jj j^ ^^^ 1^^^ nt^Nly fo wco, or clfc MifferemexterfhtUMft'!^
fame Selievcrs are brought up in a more fcrtili (oyle ; onder
powtrful'miniihiesjw/hich are experimentally acquainted with
inward confl &s,and therefore are more fuitcd to weak conict-
» cnces to underftand and remove their feares and doubtf, and
to anfwerobicdions, cither arifing from natural unbehef, or
from Satans IbbciitieF; others iive upon a more hard band, and
want diQfc direvftions and counfelh. ; '
,,Qx ^IkA-ffertm /tjjiftdncej of Gods Spirit; for as that Spitk
htMhi )^ioere\ii^ Ufh^iQ be Uovf^iwhert he I'tjis ; fome be ti pica-
fed toaiiin more in a way ofcombate^othcrsmoreina way of
conquefl; though he be the Spirit of life to ill that believe, yet
bej>^ \\xt,Sfiri$ .»f ^fyrjmce^. to feme of thofe mote then to o-
Or elfe the JUffifrem employments and fervicej ^ all believcfi
meet not with equall conflida, either witbinor wichoor, tbey
are noc-pac ap9n theiame trtails, the fame creflfes , the iuaci^
ficult dotie«;Now the Lord is' wife as well as food, and dicre-
foreproportioQa different meafores of faith , according to tte
divert degrees of ezigenicies ,* A man can do and fu^r oradi
afcera day of gracious aflurance, whoft heart perhaps wou)^
have trembledyif hiadoubts and fears had been yet to he aitfwcr*
ed.
Yea,. and fome hearts are more apt to Pride and forgetftdtMfi^
which arc^ tberefore kept (horter,left cfaey ihouid fmll^j meelti^
tuie of Tiv^lstimts,
' To ail which if we adde, that fometiofes fomkr pmmngs
may jttftiy< make the foai to cngge long for affurance , be*.
cau(c the Lord will ^not give eafie and f^eec afifwer ,
before^ w<|' know ihtt* it ii die evil ^ndlHtterfhittf to Jnet^itinJ^
i :.
u
. < }
•»•<
'I
.'. \
<■ » ^^ v'
i»J.
"y
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> -■-II t ..^^^m^^^m^^^^^^—. ^ , I ■ — *. -____ _ - <■ I ■ >— .-^. II /
SECT. III.
N" Owl proceed to the fecond general , f^i«. the proofes
of ^/Irong faith ^ wich the iniiancn of a^e^k. faith m
truth. ^
Three queries,bow to know, i. Whether our faith be grear,
2. or little, 9. and yet true.
You fee there are two parts of this, I will begin wrrfa
the fiift , which refpeAs the difcoveries of faith in
(irength.
Concerning which cake tbcfc things briefly. Signa ofagrfot ^'^V^ °^ ■
I. .Cottpdiftet 9f fdfi 4mfwers far gfMt waiter s is an arga-
tnenC of a ftrong and great faith. As in the Cencorion,wbo
came to Cbrtft for the hio/ing of his ftrvant^ who was fick of ^
fslfey^XiA grievoofly tormented ,jl^f4i^iib^ rpard only $indmj fcr^
tkutt JhaU he healid, (that is) Though be be very weak y yet,
I am bonfidcnc thit thy power is very ftrong i thou needeft
Boe to trooble tby perfon, one word from thy pieifure will
heal him, Atsttki^^j^S* What faith Cbriftnow of this fiitb?
Scev« 10. Vtrilf.i have net found fo great faith ^ nenot $m Jf^
rmL The more difficult weefteem things to be in God or
Chrift^ the weaker is eur faith : Ifweimpofe a different rea-
dJncfledfhelp, or mercy, or pardon, on God , according to
rbe different matter which we are putting up untol)im. this ar-
gues want of ftrengcb : For it is ail one with God r p^r^^ff 4-
tmndantljy%% to pardon Hngly; and i&M /^^ly^r Js as able for the
greatefi di^eulty, asfor theleaft trouble. But when the foul
draws neer unto him^ and can beleeve great matters, as wetl as
fmali things; that he will be merciftri to great' utamgriffiont^^i
well as cempaffionate to erdinaryihfirmiiies;ih^t he will fabdue
fireng temftations^ as well as weak^ g/ancingj; that he will in time
conquer <he bufieft inclinationrto (in, &c, this ihews that faiih
tf come CO fome ft ength. ^, \ .
2i Againe , zrepttitien^ adherence znii tfieifaff foSomng of
f^irJItyCiotwitblUnding tht difctoeragfWfMt, which the fouie
jnay bo apt to take from CbrilU behaviour towards it, argues
their fsAbtttbeftrong, and great, aftii*^.a3.L6. They were the
thrte
ihra migky men ths$ tr^Jkf tkr^ngh ikg H^fk , njiil ir^w w^ttr
0Ht •f th$ wtt if B^Hkiit0m^lA^^^^xS'2,2. Ai in that ^mm
9f CdHMon^ who came to Cbrift to heal her daoghter i Havt
mercy 0n mi O L^rd.titM f^nm ^ ^MVid* how did Chrift
enccrtairic. bcr ? (zht teil faith, lie M^fweni turned a VNr^) yet
in tb9 fime verfe it is ffiid.Jhe erjeih nftn thee-, ( Chriib fi**
knee raifed her voice the higher; Agtinc^ fie eami aiutiSl^ar^
Jhiffedh$mJafiHg,L9rd^Mp me, how is (he now anftvercdf
(It is net meet te $akg the cbiidnns he^ snd te cefi i$ fedogti)
fiicban tnfwertoibaieTpfrtts, had been far worfe then filence;
Eat mark ft, her faith followed Cbrift ftilf, and tbatvety
word which would dilcotirageaaocfaerveaconraged her; (O,
that f&ich is ffroog which can arge Chrift trona fmall tintj
Trmik LwWjfatd ftie, yt$ftbe d^fi est efite ermmh iMek fet
frem their Msfhri TsUe. As tf (he might fay^ Beit fo Lord
^ lt{\x9^ lam no better then adogge.an unworthy creatote,y€r
let me have the compaflioos co a doggCtilmigb noc-ptenty^
yet the cnuabi. Now, what faith Oinft ofber? Them fefm
< mtfweredk erndfrnd mete her, O we man , greatk tbj fmth. Re*
r ;mcmbfr tc, that the faith which can bring up the (bul^wfaich
ctn load ic op to heaves againft difcouragtraentt. Tboogh
G6d doth not anfwer , yet 1 will feck \ though he kitt me^ yet
J wiM trttfi In him : I fay, fadi a faith is (farong | an txyefhe^
feh. Uting fm$h^ £iith whidiiiirill mike the Ami to pitife oo a^
denials, after fofpenfioos ; it Js come to % great m^aioie «f
faith^ whf^h will not beaafwered, orwtH not be gorie^ a £asth
that will oot lee God go, or Chrift uptii it ijpedl. Jme^
vn$ as a wrdMer » he would not let Ged ge except lie Uefid
. '. km. A faith diat can difffmte it much with Cod, which wiM
in a holy reafoniogt take and urge God with God , and wilt
fo enforce the^^promifetoo him (which he hath made)thiit God
is even faineco yeild, 7#i> aMra thee m thett Wlt^ this is fitted
rifemdm
i. The more entire^ the/W is cmrkd te ^xpeBM^frmm
fbe fde firtwgth ef m Divine premife , the greater and the
Wronger is that &ith. As in %/tirshmtts cafe ; He wanted a
ibnne^atid God promifed him an Ifiutc i tAkrnhem did aof:
now fiauer threetgh etnheUef, he did not XMfolt the truth of
it from btt own emttird ^iUiksi Hew auM^i^ he wia^ ebst
he
br.negteAcd » bar irnr Mit$ Gtd ^mio perfofm bis own wqrdi
npoo this bis faitb did pitch. Aod Bar cbistbcccxciaitb^ihac
A^ }^ds firpMi in faith ,Kom.^.zo. Remember cbis^ cbac cbe
mintftnfibli ht/ps cbe foul needs co draw one tbe 4fi#/ ^/rt-
f^ist^f cbe i^eaker is cbe fditb; as cbe man ii judged co be ve-
ry weak, wbocannoc go wicboul many cracehes and bold*
ings; But cbe more ftrengcb 4 ir^^fj fr^mi/t bacb wicb cbe
fouic, wben ic alone pucs Ufe and quiecneflc into os , now
failb ft grown ; As "Dstfid itid, Th$ Lvrd uwmf fiJi$^ I will
$ta fear wha^moffcan detrnt^ mi- So wben. we can quafliaU
por croobleswich cbefigbc of a promife, I bavc Gods word
for my pardon, bis word for my fielp, bis Word for my com-
tbic, I dpfire «obeccerpay*mafter tbcn God« no beccer fecu-
rity cben bis own promiie ; (boogb all cbin^ ftand concrary
in fenfeand feeling, yet all is fore in Qods promife^ and cbere
I will fecde, chis argaes a gceac faicb.
4. Tbe more JfiUtj a man bacb co deny himftlf in mare
amliridt eecurritfcii t cbe greacer is bis faitb ; /ihraham in
liM/in^ff bis cpwirej^ parcing wicb Ifaai: Tbe more eafiiy
w< can beleeve great cbtogs, and pact wicb great things, cbe
ftronger is oor faicb. There is nothing mofc&rd then co ^is^r
mf a manj felf ^.
There is a cbreefoU Mt
Firft, bm fiwftU felf in re(ped of old and dear fins^
Secondly » bis natitral felf^ in Mfped of cbe feparacioa of
fool and body.
Thirdly, bis umferai ftifun refpcd of cbe comforcs of chit*
life^ And it muft be a fireng fsith which aiuft enable co'
firoogdiMiab p^^i^ >?/«#/, wben a cluing comes nearer. co che-
qaick, eicher when God denies a man a fpepal comforc^or draws
off from him a fpecial comforr; now co fabmic , now to be qoi*
^Ct|ir«if diall things tbro^gb Cbrifl that firtngthens me^ (aid
* PmuI; Iknow b9t9 tewant^ sndho^ to aboftnd^, to be fjulttd and
$0 bi sbafidf I bavi legrmd i* wbdtfavir ftata J am thin-
witb t4 be ccntintgd^
To havechebe^rt pleafed with Chrift atone, and facisfied.
witb bis prefence, mark ic.cbe more encirely that the foul mak^
up ics ftace in Chrift, and cbe UiTe power cbac cbe world im*
pdncs upon tbe heart in ics chaoges^^cbis imporu cbe faich is
come
A
The agreement and difference Ch,f ^.Sedt.^
come to ftrength. Strong faith is like a ftrong tree , which
holds, its body onmovable againft great tempefts, but vireak
faith is like a' plant which every winde makes attnoft to touch
the ground.
Fifthly', ihc^eakerthe ArgHme^ts of diflmfi grotto in the hearty
th-sis a'figne that the faith U got to a flrergth. This I con-
fedure, chat the ftrength or wcakntfle of faich is not Co be
judged by the nrnltiflkitj of dtfttHflfHl arguments ^ but by the'
force and efficacy ^f them* It i$ poffible that manifold argu-
ments of feare,aod doubts may prefect ihemfelves to the
minde of a ftrong bckever, as well as unto the judgement
of a ^wcak belcevcr , but then,^ if faith be ftrong, it
doth weigh them down, it doth prcvaile ever them, (that is)
it brings the foul toChrift. it cleaves ftill unto him.. The
foul maintatnes its title to Chrift^and owns God in bis pro*
mifes, it wiU not call away its hope, nor its ftrength, where-*
in the foul can habitually foyle the reafonings which crofie its
way, and can cleare up and vindicate its ftate, what God
is to it, andChrifiistott.itid what it hath received from
tbem^chis is an argument , that it is hot weak but ftrong.
Sixthly, the m9r€ eafit comptiance with change of a mans condi*
tUn is an evidence of a faith which is more ftrong, Therfc are
feveral changes incident to osans temporal life , the Mo9n
fometimes is ful,andanon it is in the Eeiipfeiomfea doth«^^ and
fio^l {omti\m^Sfrofper%tj{\\)iieiht9andh af the Lord)- (hines
upon US; by znd by adverjity (tike thett^f^^^) blows out the
candle ; fometimes we ahnnd^nd our mounfainf feemes ftren^i
.anon we are ftriptandour mountaine is ftiaked; one while
health and prefenc^ of ffiends; another while ficknefTc and
loffe of all. Now in thefc changes , not to be changed, like
the ihip right upinacalme, but tofting and reeling in a
ftotme, but to be as tbe rock fixed and fetled, holding upland*
njojeiffgin the God of ear falvsticn, znd encouraging our (fives
in the Lord o^r (70^, and willing to beany thing; in any con-
dition, yea, tc hleffe (jod for alias Job did. If I die, I fliall go
to God } If I live, I will fetvc my God ; If I enjoy , I will be
fruitful ; If I waoti I will be thankful ; The more Pajpve the
heart is, the more ^iffw tfid ftrong ibt faith is. Parnl had been
kerning thiat leilbn j In ewrj fiate^ tbetemth t^ h eentenr.
O
■^■Ma^^MiaM*^
I. ■■.11.-.' ' ,-■■..<■ ■ I I ^.
O wbra a Cluiftita cto comply with concrtry fiatcs ^ noc
'through an tnf^nfiktem^itf Spirif^ but £rom an apprebcnfion
and apprsidiicn 0/ divin0 wifdame^ g0ojttejft « Inte and
4iuhmtj g hit faith is (ingniarljr cleared and well impro*
vcd,
7. The more fmtiifiilHM and qmUfc^na thai tin ftml lnuk
$9 Cbrifi 4ibif#,che greater is the faith; vihtnmuikfd Chrifi^
is the ttpixt and loadftone, and the AH im sB^ As the Sunne
to-aiakc dayt I dtfcr^ r# kf^cm npthing Imt C^ifi crMcifieJ , faid
F4$$l^ I Cop.zal Whom k4w I in b$4ivtn imtibtei 4m A there is
neie pfen earth that 1 dffire hefidei thee ^ faid 4J^ph^ P.alme
7 j. as* / cennt dS things hett leffe fer theexcetencj efthekjfow"
; /edge ofCkifi H^ ^ £«rv^(aithPM/ again, PhiLs.S^ L$rd^
'U$ tip fertfnmi fs§w depart in p$nee^ fwr 1sessi§ eyes hnvfs feen tkp
fdvMSiom, faid Simewtt , Liike a . 29, 30* As when we come to
heaven , we (hall be fo heavenly, tfaatJv4vfiiji^^ will b« e*
ooQgb to us, and thiafliewa perftAion ; / fo whiles we live on
cartb,tf Cl9rifi dam be heaven and earthly os ; if he CMnfiBemr
heart J^ and fatssfie them. O L&rd fefmi thoo art fighteoofnefle
ctnQogb, fati^iftiaft eooi^ , wtfdome enough, peace, and com-
fort, and pkatiire enough comy foul .* O this comes from
g^eat Orength. ^
8. The^nK>fe that the hedy efjtmsa decitfes in Strength^ the
lefler, prevaiency of it, this fhewes di$t faith is ftrong. Wben
. finiie hecoi^es mote dead in its nQiens^ot more inefeQnsl in its
temptdtiens^ When a man can walk and not ftomble , ind^
reele and fail } he is now out-grown his former weaknefle ; It
ihews weakneflfe, when every ftone makes thee apt ta fall ^
Ic is a figne the army is ftrong , wben the enemy many of
cbentare flaine, and the reft are eafily difcomfited* Sinne is
our enemy, and Chrift is our genersJ^and faith is our cbam*
. pion, and the more that- finoes f all,it is sn argoment that faith
is bfcome . ftronger. The f^.sriVii» faith is much more tbetf
. tbt eemhdtimi hith I Sinoesgodown by believing") the more
cfaac any gface is in viftory the more it iain ftrcngtb. In-
deed it argues truth of faith to lelift , hut co conquer
jiiuie&t-this fhewes ftreogth, to wreftle is fomethbg, but
t0 ovefthYowif mores Caoppofefio^tsiiotfomnch as no van*
quifh it.
S loThc
\
J o . Xbc moit fruitful a Chrijli^ u in^ kn grkM 4nid extrtifef
ef thcm^ die. flrongcr is his faieh. You IctK^ that the citen-
fion of the brincbcs arifcth from the intenl/on of t*bt fap j if
liie braxichcs grow b^, and yeiidmore ftuit, it f« bccfufc ihe
roox is more luil and filled. Faith i^ (well Xtiled) the rddi*
cA grace i though the- habic«x)f Other grtces griow not out of
t£, y<:c the fncaiirTe& and exerciles cU) cxceedic^y depend up-
oa it: And, according to the latitude of faith is the latitode
of other graces^ as the dayes teccive fliortAedb or k^grt
{torn tbeSuBnc^ A. we^lkfjitli is attended^ btfc with t weak
kivc, aad a weaek patience, d&d a weak bof^e'^arKl a'vi^Uc }o^r
But if the faith bccofncs ftrofig^ now ic is ijpdng with- our
^aces^chey revive and &^oct Ottttiieinirei«ts,il)ere«vm be mocfc
lp«e>aQd mueh labooc4if love, an4 ftrong hope, and the better
beait and iife«
- iij The tnore aUei perfonia toitvr ufonChpifi^ or (7^i/
prpmftj in tbe simes af defa^auj ^Mud. caHrArieties •, the fated
t€ cercflinly the girarer.i Tite more, uie «any can make
of XSod or Ckrsft at all , bis idkh isf reater;tor the more
that any foulebeiecvcs, the more isfais faicbenabled fihert-
But then this is yet more ftrength, even agMtifi hcf0, uMieve
iuhfipe^ to look up for tbat God t^ac hidesfaimfe^fl to veo*
tore on 2n angry God, one orfao f eemtwo fhi^ ^ui omrfraf'
wrs f one that fpaaks bitttt thingg umo m ^ iike JLft^.nottOtf^
iferve cur ^}^m ckiJdrgMjbutio \efp the ff^^rdMudCavmsut ^fGod^
Dear.33 p. '•
12. The mote able the /^ai/ ar u wait cu GoJ* to firdyand
waic^ the ftrmsger is the Faith. A ^Miug faith meets with mere
^'J^n/mj »Jind contrarieties, and is upheld by the (Irengihof
a meer promiCe. That man 00c only bach faith , but ijvet kf
f4#/l;,ifhecafl wait Gods time, &c.
^ l^. \Nh^nyonoMgi0rifie'muknj premftj Mt'once \yy Met'
ting ; yea, when every pitnaiiecan be trunedonupon ilt'aci*
. OQs termes , the more fully you can glorifie (hilnjyy'trdi^^
fog for pardon o t great Ikiies, fobduingof ftrongcorri^Mis,
deliverance fonc^f great 4iiftfe£rcs,,the ftrorg'ft 'is.yottr "fa^!
Tbe ld& diflteoity yoii aoncetve^n God to perf6rR>tHs;v^t^.
when you can come for great matters, with great codgtf6iiiiel
x^ ' . ■ ■ ■ . .1 I ■ I I ■ I I ■ I I ■ —
Ch.i5.Seft.4. cffirMgaftd»eaI{ faith. . '3*
■ . " ' n il. ■ I ■-■ -
Jcfle doubts, exceptions , feare^ the Icflc power difcounge-
meats have. If youcanbcleeve againft ftnfe, rtafon, Thongb
he kill me ^ jet "^ill I trHftin htm, Thefc are difcovcfies of faith
in ftrcngch.*
■Ma«w
SECT. IV.
THefecondparcpftha fccond general point at thcinftan-
cei of^j^kf^th in trmh. Here arc two things iWhich I
iivill touch, ' ; . . '
Otiei% fome deffionftratfons thaff^fth u'^tak^.
' Another is, fome dtredtons o£ trmh With that rpeAl^
Concerning the firft, obferve thefe things; 5. .^f ^
i\ The more that doubtings ftaggarthc heart, its Is'Aiign weak faith-
that the faith is weak. As the more fmoak goes op with the firci
ir is an argamentf that the fire is Ittcle^or as the more ' a pttf6n '
baits a»d reels in his motion ^ic difcovers che impotency of
bfsftrength and joynts. Your read^in *tf>»4,20: That /?^^*
gitihg nnhe prPmife hj nnielief^ is Oppofed tO*\' firing fmths
ObftfYe chat word Cj?j^?^i»f) It is fucha temper of the foul,
•^wherein it doth fuddenly and eafily change its thoughts^
txA aAs: As a mm who isftaggcring , his. foot checksC^isic
were^ itfelf ^ and ulcers its paceaind place, fo when a mans .
btart is 'giving on, artd then'f^lling oif. mayltake?may 1 not? ,
I^wilHay hold,! will not; God will be pood rome , he wilf
.fiot|I (hall have mepcy, yet I (hall n^t^'this is ftag^ec*
ing. ' . . . , : .:.
• The foul lets go. its hold, doubting^ prirvMileag^imlT actual
beleeving; the beieeving fouikts ftrOng 9Tgiim?n?s to rfravvlc
to fallen 00 Chrift, and on mevey^and then his- puvih'^ forth
the band; but tben^utibel^eftbrafl^fon'hcont'iWy ^I'guments*
of fofpitfortjtnd feare*, f« thatthe foul isin doubts; may I
iivdeied Uy bold, but wiU the L<:^ bt merciful to me? PFkj
dktikfithifu49ubu O thtm ^f4i»h'fmh , faid €brift 'to Peff^r'^
MiidhtbiS Xttfids: Wtdf nifdl>v>for tN aK^hgt¥ that qna^it^
S2 is »
133 tbeagrtemwtmddiffirence .Ch.i5.Seft.4
is wbkb i» concrary ta ftich, the weaker is that /aixb whi^
is contrary to cbat quality , as tbe ftrofiger (icknetf ts, the wesit*
«r beakb4s,&c«
2. Tbe more #4^/7 dWkntcmfMffeSGoJ$fav9ttt midCbrifis
hvei cbisis aiignt bat faith is wesk. See /V^/m^ 77.7,8,9. and
tbenv.ic. They iay,of/^#pcbac the more ^itfrr/tfv# bath Aiiii
fe^re. i John 4. 1 8 and iDokitadc ^f jealoufies is an arga*
inent of mtx-ure inche^ffedions. So it is offiiitb, tbe more
(ledfafMf it can hold up the infiinutabiltty of Gods love and
kiodnefie , and bis ancient grants of faVonr ^ tbt ftronger is
the faith .* But the more apt it is^ to queftion the loving
kfnS$igtkvfhicb batk betnrwr of Mi now k is tbe weaker,
Lul^ft^. 21. IfV hiU irmflei$hnt it bad keen he which fieM
have redeemed Jfraei , sf^ hifidee at thie te day it the Mrel
day*
There be two things which a weak faith is very apt to
challenge*
Ona inGodfof^^|i«ilwjf#«
Another to its own <ftate for fettmhtejfe. As (7iifMfaid in
another t%(sJftheLm4he mthm.^^ hoMthisevUiefallem
m f fo where tbefaiiii is weak, the fool is often infiittwith
God ; yea, (NIC if G«d were ay God^ had I an tntereft ia
Cfactft , weffe iny tR^tJC good.xould it be with me tfans^
could it be thus within ae, thos wltboiit me^thnsQponme^
&c.
3. Ibtmwt^l^aitdhaftemngihaiibeJeeJifaramfi^md
^cisfadions^ tbe more impatient ofGedt del^inge^ this is m
^ne that it irnow weak in fticfa For did ft thrMghly beleeve^
k wemUnet emke hn^e^ Were k perfwaded fully of Gbdsf^^^
9eje, which makes the promife of tniWi/dem^ which will cake
the ficteft time for the grants it would now quktiy nak amd
e^ea r Bpt«an overrbaflening, when the foul will fcaice alioiw
any time 'twiu tl^e petition and thef^wding of it, but Itnuft
piciebtly have it^or elfr Ged k notav; ged, or eUe my ftate i a
bad« I lay; haOy eageroefle to be anfimered^ and quick com^
alliens from Godsfilence.do fliew much weaknefte offtiirb
tn tbe foul^ Tber« kan JafwiMsr/ which mny eea^ frmm
fmth ,* and thk k u holy pcdBogof a promife, yet with fyh^
qiiffionaodpaitefi0eiAii4 dieirkaaJ^^
fcoosk
frofp ffmn : As if God woald not alursyes be in a gdod miod
towards oi , as if tbc prcicntccRitDooiesmuft be the onlyair^
gamenti of bis love and tncentioos.
Tbe(e two things wiU iifoally meet in a Bian whofe faith is
weak.
One is, be will be hsftj to be answered.
Another \%^ be will ht faint if delayed.
4. The moit inclining the hi art is to lbtUf§ iffcnfejOoit Wtak*
er is the faith t like Than^aifnpltffeJte fteththi print eft he iMi/f^.
{f^. hi wis n^ hhivi , John 20. 2$. So nnlefle Cbriftiana^
have fremifisindiingt (bey will hardly beleeve that there is
frn^ griwing en thim $ onleiTe I feele the fenfible fcvonr of
God» I v^iil not beleeve that he loves me ; imltfle I seade my
pardon J will not beleeve;fflcrq^ ; onleffe Idifceme feofibk
meanef^I wiU not beleeve helps; aoletfe I feele fin flaine 10
me, I wul not beleeve that Gojl wilhfubdue it ; AH thefe in pro*
mifes affeA nor» and ftipport not the heart* It i& a ligoe of a
weak childe, that reoft ftill be* carried in tbe armesL When a
mans perfwafions cannot be wrooght by the aakcd Wfffl a/
pemifi^Wixho^ fome lenfible pledges and pawne» he- is very^
weik. When be if pulling his htait injan endleffemsu of
diforder, vi«»^he would have the tbii^s io( the pvomtfe, and ^
then beleeve the fid^ity of the promife, this argues weaknefs^
The abftnAionsof tbingf from fenfe^. when God. gathers up <
all a mans eftate, or any particular gpod^ionly into, bis pro^i*
mtfe r into his own- hand, and faicb , now can(| cboj^ beleevt ^
that I will be gospd unto thee ^ I promife thee tobelhas and
*difiS} wilt thou now truftfoe,- wile cboo-advetuofetby foult
WQW upon my word of pardon and mercy^ upon - my* word of
grace and help? To to do would evidence much ftceogtb.
Nov^you mayobfefve amanifeft difference 'cwizt^ftrongt
and weak faith ; If ftrong faith feech its eftatc inihe pfomtfct
kliathcnottgb,itgoes> awiyrejoyciog; if weatt faith hath not:
lome of the eftateiaitsowahand«asweUaaia.9^4iibjimi^i£ia
ttoobltd and afraid*
5« The more hmfJUj nhkiv^emn^uhpirfwndidMiaffn^
r«ii i/c;^iiii^i^riAiy«|ii»C#wMM| bis faith isweak. . When
00c word of God is not eiiQiigh»busGod mnfl fay it once aodi
«paici^r«iMl3f^^<^fii^<>wreckaily«: As^fii#ii>wjBiiid.bave4Mui
- ' S3. figpe,,
^pi
«*«
- ' ' ■ ' ' ' "^
figne, I ibc jieece muft b^ wet, and the earth dry ; ind then tiW'
thcvixgttt^thcfieecsmufih irj^^nd J^tP Ue upon aB th& tittth^
Judges 6. 37,39. Thisftiewcdwcakneffe in his faith* ^0 doth
ift in A Chnftian, when not one or two promifes , artd fcirce
all of them, wich all the arguments in God and in Qirift, can
pcrfwadehirathatGodwiIlben:^erciialto him, or thai Chtift
belongs to hira.
' J>. \\\^mdre tafie the (oule is to tet go that afffti^aH^e , tbc
weaker is faith in fC; ' when a foul is like a weak hand ctafp^
iftig aOaff,and the ftaffe is eufily wri(l<fd oik ; fo the fonltetf
go- that pt^GMTitfe; which did revive ic,ind rharY'^^ij?, ribith
feemed to embrace it, this trgBCs^weakneffe ; as iit Peter ^vfbtn
be heUtv4A tkdi tt'VPOi'C^ifi eft the fea, Hpan Chrlfls JP'ord ht -
venture^ out} but when the waves met hi no^ he begins te jfnl( .
bisfaifh was Wtlik, fThy dUfithmdenh.d than ef little faith^
faid Cbrifttobitn? Though ChhJtsWarddttve him oiit of the
(hip, ^et it did not hold him up all (lone; AndtheDficipfesi
9re trtefled M had heen he tph& fhonld htive redeemed Ifrml.
80 when •ttiiiptatiof^ comes li^pori a foi^l , vrkl the fo\A is tn*
dy CO be led by if, to credit it againd Gods promife, and
Oods ceftimony ill the ifoDfcience, thtr apfneffe to let go
our bold negnes much f^tre, and much feare argues weak
ftiith. * '
' 7. Tke^DOre ^tpr tht fenlie t^'injijl on pergonal and inhertrn
ej^atitittand^lnlk^i^ttmedia fidncia, meanes of perfwafioni
rhi« (heWitftJtae the faith fswe^k: when fomethin^ inusmakcfi
its the morecotifideW, as^wherf-it is unapt •cd beleeve, m*
kffe it can difcerrfe fuch tin irihereht ftrenjjth of gwees,
to inourne, andto pray, or t6 keep down finnc, or keep'' off
temptation^ ■ ' •> -
^.OhjiSi. It is true^tbefe abilities arc rf/?iW«{^^ , but yet they
ate not MtH^:-'' *' " '
"^ Jei/.-Tbcy Bic^Mencei of z Mid Jaith, biitthey are no*
meateeeoT caufei dfhteevlfg. The mean's or caufes are G9dJ^
pr^wi/<ri# which ought f alone) to he out feundatram and ^9e-^
C9iftagements, Now^whtn aperfon is ifnapt to bclecve that
Goil will do-theft thirfgs^forhirt^nnlefrclhde things be doite .
ehis is wcakncffe: • Go<id;fbiBg9,i^ehttiey'aWdoH^,thc^ate
ftitctl^ra of cAfankfuUitffe,4nd When they- are ijf^tomifH ; the^^
t
Xr— ~"*~~~~~^ 1 I T Tl- II IIITIMI * ''*' .. ...
arematcers of faith. They id.y'mhogK)ifi\i^tdemonftrmio apo^
fimori/i% rhe weaker dcn)on(Uatiorl^f' that a priori is much
. ftronger; foi this depends on the caufe, and chat- on thecf-
fed,. So is it in bejeevirg. . A bdeeving^ <i />wri, from the
pcf/wafion of whacGod faiih, ^fiomliis goodnelTe and
truth) is more ftrong then a beleeving apofieriori (that
is ) /fom. A froittoa Pt ^apprehenfijOn ipf^ what Ood
doth. . ...... .» . . ^
8. The Okor c^fiSaffd^nchetrfMltbt heMrtis^ this ihewsthe
faith io be weak : ' h fad Spirit and-a maii faith, ufual^.^fc
cotupamons : for a ftroogfaiib breeds omcb p^eaceinchecoiH
fci|Bnc«, Rom.^ ^^i^* mid rfj^jciftgi iJPeMA, ImifhamX Jboftgk
no9»ftffehim nox ) jtt tt hewing fe^f^jofCf ipPiA^ y>j mft^tgk^Ste
4niff$a^fgiBrf.i fucb a Airh as this bach goiito isucbaiTDiiaiTce?
bitt uqcbeerfulneife of heart argocs either, as yei the warn of
all affurancc, or aflUrance very weak. / .*^ :
>9»* The more avxi^m. and c^refulittff \ftmlf i^ fWi is m
figM of 9 weak faieh. fyhap fiaSm^ ^at^rymd whaPji^
M^r ii/rm^t. Mnd ^vph^t fiaff .709. p§tt,iout This 'bOE SaTioBt
faith in Matthew 6. (hewes little faith. For the lefler the
ttniigs^aie fot wliich we are to tnift . the onooe wtoaknefie is<
^ there if we do diftruft, efpecially where the helper is (hB*
f SifDkfA and willing , : and .hath paft his pwnik^ .Ni^w,
Qod is wilting tjo do for Bele^iwra more xhea aU chc;caitti
is worth ^ iand hath tione greaser. anatriefr for them?; J^
joherfore a fafpi£iion.ofbiiafx}ri^mall.matters|(i)eiv&but a rmall
|)erfvira(iQn.
' 10. The moise apt the . haarJ i$ tt h A^enJtdartkt ifiau of
^hri^fi% it is a figoe that faith is ^wcak^ ^ Thir b; evtdenr in
the Difctpics who bcirg weak in £aith^ £|^rift«ra&< forced^. to
Jtcep [Djfoy things in» becaufe tkty. vert nut. ahh t^^itai^ ^^^^ i
and when he fpake of his* fufferings^ and departing fcopa. them,
abcy;wete anch. amazed and troubted. :.-':*
'■••':''•' -^ ' ' i."3 ^ .i'. •♦ n 'tit • .•? / • />u It 'J
,1 •.
«. tiHMaii
i^*— — — »— »^i I I I tf ' ■ ■ T . -^
136 the/^riememdndd^erftue Ch,i^.SeSt.$
SECT. V.
THus for rh« difceveries of faith in W€akne(fe : Now fol-
low tlie demonftracions of the tr^tk in fdkk tk$m£k
The troth of fill th hath t grett latirode, icfsaotcoofiacd to
/uch an height, to fuch a point of einiiiency, as Tome coocei?e :
' ^ ' Look as beat hath fcvetall dcgreea, and as health hadi miny
/jp«riai| and i^ life bath many ^eps witbia which the true flatore ^
of them may be feated» fo if u with faith, the true ciscare.of it
' m^ be in a great meafiire, aad yet in a leflcr meafurei aod
thottgbweak ^itbbe mc ftroog, yet it is faich: weakaeflfeis
BOtltke dettfa>wbich is oppofed to life,but like infirmity, which
16 oppofed to ftreng tb. Strong faith is weak faith more per-
fefted, and weak faith is ftroog faich in difpofition, in teodancy;
it is within the compalTe* Negation is one tfaiogf iroperfiedi on
is another thing; no fiidi is ^oite oppofite co faith, Imt weak
firith if it be oppofed to flreogth , yet it is hoc oppofed co
imth4
5.Dcmonftra. ^o^^. the tmth of weak faith may apptare in.thefe-
lions of tbe Mtn^ ^ ^^
u£ ^ ^^'^ P^' ^faMgb W^»k AMh be not/m th^ ftrijl is iis S^mtir
"vet weak faith mil h§mmr Ckrifi 0$ iis L&ri : tbongb it caoooc
lee Chrift, beflowing it feif on the fool, yet it will make tbe fool
torefigneopitielfcoChrift : Thooghitcaanot finde comfort,
yet it will oppofe fin : though it cannot comprehend Cbrifl, yet
itwooMnoc willingly ofiend.Chrift. Faith mfrrengtkttn ppt
<0&t it felfe s» pmrfwdfim^ I i^mm tluu mj rtdnmif Uv $tb^ Job 1 9.
YtifmikimffiAffifh ( M was that of Th§mm ) iMmprnt finkU
t€tfmfuhj4ai0iH^jl^d,4mdMjGi^i Iwillbaveao Lordbnc
£britl,^tf.20. • '
• The viiaUdS fffsiib is not refleiive bat diieft. It is ooc
(this Chriit is mine, bat this I receive, and embrace Cbrift, nowr
^beweak faith cannot fetle its title to Chrifi, fb as ffarong faith
can do, yet it can vindicate tbe title that Chrift hath to the fool^
ehoQgh it cannot fee iu ownpropriety m Chrift, yet it can main*
taine Chrifis propriety to it, it doth acknowledge, it doth yield
nntofioLaw^t^rpower, or right, over tbeioal biitCbrifts;.ic
looks
« <
.^^
— "*"-^ —-^^ — — ^ — — l- — -fc»^ ■ ■ 1 1 — — — w I* «
ial{faith. 137
i*"^"^- *■ ^ mi'm^m
looks on finne isaneneqiyy chough it caoooc ftc Cbrift as«
friend.
3. What weik faith docb wane in the tnadth of firfmajlon ,
chat ic makes up hi cbe deftb of humility. A weak believer|though
becar^nbc fee hrmfclf grt^t in Gsisfjes^ yec he doctf appeare
hwinbis^i^nejrsi icwill not quarrdi wkh God, becaufeheo*^
pens htm/elf no more, buc abaicch rcrelf, becaufe ic is pioft un-
vf$nhj cf the leaft of truth 0nd goo4»^ffe.
There |)C cwo cbings which all cme faicb wiU
work.
■One is Co vdueChrifi.
y Another is co mtdar V4lm$ our fdvis*' It can pacglo-
j-y 00 Chrift , and cake fiiame ro ic felfe ; He is the
fweeceft Saviour, and I am the greaceft finaer. .
Faith ofualiy adbin one of cbefe^ekher in receiving or in aba^
iiflg; Fot eitberit makes cbe foul co fee its happinefle in Cbcaft,
which breeds joy fuloefle , or co fee ics own anwoctby . vileoefle^
iMrciufe of fin,aod foiccaufechlowlteefie offpific^ Strong faith
( like ^hn ) can be in Cbrifts bofome buc weak faich, ( tike F/-
/#r ) will fall down ac Cbrifts feec; ftrong faith maybe fcenby
tbe eye, and weak faith by che knee»chacftandsup and blefled
C]:ad for Chrift, cbis £slls down andbegsof God for Cbrifi* And
ibis, nor/rr my fdkf O Lovifi f¥t unm Mongs nothing but Jismi
uud confufion^ ) kut far tbf gooJbto^t fakf^ O Lard^ ( for to theo £#•
long mercies andforgivontffes )
9 H^i^l^ faith Jibough ic hacb but ttnder confid$nces of ithintortSl
iu Cbrifl* yec it bath flroog diflikes, and combates. with that on*^
belief which hindcfs hia perfwafion. Tbongb weak faith ean^
noc fee Chrift as tcs eafe>&€. yec ic cw feci unbelief as its harden
andcrottble. ,
There are cwo cbings (if i miftake not) which accompaniealt
true faitb^aitd the weaketl. «
/One is to m^gnijk tho Bate im Cbrifi^
Another is co dtflikf tho ftate out «/ Cbrift^i Q bappy isrthac
mao^who can comprehend, as be is comprehended, l^itb weak
faicb, and what (halt I do with chis unbelieving bearc^this doob*'
tiop,fttfpefting, fearful heart? (halU alwatesqaeftiont (hall lal-
waicf find cfaefe dilpocings^ carnal reafoottfgs^ reelings, ftaggerr^
iafffLardhiJfiius uuhJkf^ Lord pcrfwade this bear( of mine«
T caufe
- - . ■ , .p., ■ ■ I ■ ■ ■ — " ^^ "■ »• ■ ' "^
1^8 Ihe agretment and diffennee CLi5.Scd.5
caiife it to cruft in thy falvacion in Cfarift./j/ nnf^mffomtj ths$
tbcu art my falvation. »
The ivM^ bfkever hath many prayers in his heart, many tears
in his eyes, and many conflids in his minde* tie believes and
doubts, fk prayes and doubteth, he mornes and doubteth, yet
though he doubts he will believe, and though he doubts be will
pray, and bccaufe he (lili doubts he will therefore fttll iDoriie,
He looks often towards Cbrift, O chat I coold beheve, be lookt
often on hisown heart,why wilttbou notyet bdieve^be lookt
up to God ; O make me co believe; fometimesbe fpends bis time
inprayerformorefaith/omtimesin difputeivith bis weak huth,
one maine di£l?rence 'cwiit bira and the ftroog believer
iathiSi that the ftrong believer hatfa got into ChriOt tnott;
and this weak beleever is fighting for the way unto
bim*
4* fF04k^sub, U'ili not reft in weaknefle, if truth be in k. In s
4fveak cbtidi (vetl «nd living, there are two qualifications of iif^i
Ofl€ is thist that ititutBivf; another is this, that it i^ Thr^ft^f^
yfvr, it w)ll be doing, and it will be encrealing. So itiswitb
al troefaitfastbough weaksit is adrawing of the foulunto Chrift,
yea itJa a drawing of fomething more from Cb aft unto tbefdiii;
What binders it, that grieves ic, and what k wanu, after tbac it
longs and craves. No grace fs right wivcb is idle, or labonratioc
Luke 9* toexceed itfelf. LwiMf my $m^tUifiit\A that we&k believtr.0
L^rd encreafe omrfditb, faid they of little faith. The wnksrifh^
he would be lying m tin T>9$1, and fo will weak faith, it will be
at the mi4n04 of firengtb : It loves to be doing abottt
ebrift , and to be where ibe ftrengtb of Chrift is revealed.
It is ftfffet043ibrerve the grounds of its fears and doubtings,
and careful I to remove them. Ohow earncftis the weakbe--
liever to beare what God will fpeak unto bim, and if at any time
the foul can get by the affiftance of the Word , to clofe» with
mercy and Chrift,it is revived with joy of tears, and falls down
Nay,i(F it oath apprehended, but a bint, but a crevife, if it h
etiabkd but a little to ftep above its dat k doabtings, to appr
bend but a dat tiog bearae, any perfw^fion that all is well or wt
be fo, it \% refrc<ked,and faith ibat g^A isp^JU obferve that tbt.
weakcbildewiH be mucb afiei iliei»rcaft»».Md the weak mat
wf'
*rr^ -"»*
Chti^^Sed.^. cfftrongattdmeak^faHk i^p
will btndle hit ftaf& much ,• and the weak '{^clierer
will be miich ac the placet and ordinaaces, and wayetof more
ftrengcb.
Ic is with faith,as it is with a blade ^corn, at the firft rhe eare
ofgraineisquice skinned over, yet ic breaks' open afide and ae
lengtfa if the very top of thrftalk. Se faich at firft is fwached
over with doubdhgs f none biic a eeoder and mercifui God ean
fetdiat little muftard-feed) botat length, ttopens to more ad«
facrence on God and Chrift^and promifes^and in time it can trc*
Q0pb againft its former feares and fufpitions* Or ic is like
a irepk ni^n recoTcring : ifbecanbatilud,ics «veil, thenifbe
can fee on in a hw paces with his ftaff^^en if his motion can he
fiogie, then ff longer,'' tbcA if ftronger; fo isicwiibfUtb, if it
canaiakethe bnl to look upon Chnf^^thrn tl j>GO«id ho\M
kirn 49 mim^ then if fo friihoM$ feat^ then if fo Whbj^j^ then itii§
wkfa firtngtbf and ftedfaftneflf .
It will not rtB in md^nift, ihoogh k irghi m t^ui^nefi^ htft
like the weak Irie which it winding op the cree/o will'Aith b^
winding np the foni higher ^and higher into Chrift by ibe
belpof hif SpiritjOf Ua Promtfirstof his Word, and of bi« Sacra^
floents.
^tH^04kfakh'm\l yttv4nmt$thf f49A$ip9nChpijtjfb6UghH cannot
dt^0iist$tU;tio€4i^mr itiftarss nor ( totr^own fenfe) refy
^ Ckrifi- yet if the (bnl be pnt and determined r6 one of tbe(fc,
^cither to rehoonce all bope in GhfUl, and fo to beloft, or eo jpni
U felf oponChrift^boQgh it hath no inimrd encoaragtment from
if felf s I fay at fucb atime, even Weak faith will difeover it fetf,
ic will not renoonce ks hiMeo tmereft m Chrift^ but will rdule
chcfonionbiroi Jff lpmj(»^7;tfH)/%, y<K Iwill cleave ro Chrtft,
yecl wiltcaftmyfbolonhim and on his blood , and rrgbteour*
a^flfe. • -^
» . ■ . . .'« '» * .i
\ - * . I • • ; . . . ' w .- • N ( : i . )
SECT. VI.
6.
concor-
rHe third genera) which We obfcrred to the former fcrupit The .^
Waa the V#iiwr*nirr ^MMtl^\m\x is crae(WhetW ftrong dmcc of all
yink) ^fttwMmidM^mfi^^ % . ; . .i.^ V ? faith in fourc
■ T 3 ^ Firfti*^^'
■■«I^M>W •■! ■ ■
The agrefmotottd difftrencif Ch. 1 5 . SeS.5
' Ffrft> every believer bath %. fnre imterifi iit Chnft i U is with
the members of Cbrift, as with the meroberi of the bodf ,clrough
they tt^ ROC all oietjUMll jlrength^ in a compari/bn one with the
other,' yet they arc of equdit cpnjurfQiom in a relation cf^B of
tkem4§ thi hend^
So one believer eiLceeds another in a fpecial meafure of faub^
yet every believer is a member firmly and furiy knicco Qirift ,
the bead of all believers, cbrift i$ not the SiHViourjkuA Lsri
only of the ttrong,but alfo of the weak, not only the old roan,
nor only cbe young man^ but alfo the cbildrc(i, iht little chit*
tlreo, ( to wiiom Saint J^hn ^fit) they are ail ia Cbrrft:
^ Theie is a wide difference Ywixt nftexlvi t$rtdintj , and 'twist
uai€erUiim$f.^tnt€rffifikrQttg faith hath the pre-eminence of .
weak faith, in refjpcd of a rtfltxiveand fenfibk xettainty , bttt
not inrefped of areall certaimy, this is univocal, tbe^ union
'twiitCbrifl andibe fool, 'doth not depend upon the ftcength ,
bncnpon tltetrnth of fai^;Jf my will confents unta Gbrift ,
if my heart accepts of bim apon Lis own tearme^, if I take bit
whole perfoii^and "bis whole condition, the match is truly made
'fwiztCbrifl and me, be is forely mine, and I am furely fai^
/ikboughljmDotinan aflured condition, yet 1 am in a fare
unjoii I Chrift dotbcercatnly owti that foul, which by faitb doth
truly embrace bim .* s^^// mim ate th'mi^ and thine are^ine^ faith
Cbrift, Jth, 17. io« He fpeaks of the Difdples, and of all the
£led> who were the fathers in refpeA of a gracious eleftjoa^
tfid giftr^oit Cbrifls in i'erped of a teniir sfeBion anduniepL So
cbac here is oneconcordance ofalifiicii in refpeft of fnndamMN
tatlcomfprt>t^/«. that the ebjeSive mmtj is one and cotttBon,
tbe weak and the flrong eye meet in the fame colours as the ofa^
jeft.and weak and flrong faith, are two different bands » yce
both of them upon one and the fame Chrifl.
Secondly, evesy believer hath ^Umficiat interefiim CiMfi 2
( that i ) weak faith bath an intercfl in the benefits of Chhft, a»
well as the ftrong faith.
I will inilance tn fome fpecial and choife bencp^
. iitt« •■..-.', 1 _ , •' , I
Fir ft, IitJlefff)nti9thUqmi the MM^MBi^Mfih LaW^^. Gbiift
took that off, £U wm madi 4 ciarfr fn^^t thai vMie^ 9nMm : He
did
Ch.i5.Se^5. ^ffirmgandtpeakfaitbi . 14:1
did BOtfland in the loomoDty of emioenc«bocofeveIybe-
- iitvcr. and eoduredr the wrath to the utmoft for every one who
dotli believe on him.
Thoa arc freed from a curfed eftate by ^ the leaft faith ;
every degree of true, faith makes the condition to be a '
ftate of life , and f^ffetb $$$ fr^m iiAtb Mid tondimnati^.
Ibn^ un9 cwdimn^tiw t^them tbst are tM Cbrifi Jefm^Rom*
8. 1.
Secondly, Eimffiontf finnfs, what Chriftiaid to that im^
potent pcrfon ^ SMm h of go^i eht^r^ thy (innes tare for given
tbie^ that is true of every beleever, Chrift bath pur(:hafed a
pardon fo|* him, %0^3f 2i*^H>_Be it known unto jin^mtn and
brethrtn^thai throngh thif man is freatbid mnio^yom the forgkpemffe
effinnas, Vcr.jp. ^nd by bitB aS that believe arejttfiifUdj
. If any believer went without bis di&harge, then probable
it is that the weakeft' (hould be be, hue the Scripture; (peak*
ingof the Weakeft faith^Oktkcs itznhMihol^Hngapa'doninit.
. X John z* 12. / tvrite unto jo» little ehUdten , becaufe jenr (!»$
aat^ fjorgiven you fer hie namet fakg ;. though children , though
little children, yec pardoned children, and mark it, the caufe of
that pardon was common to ibem with the (Wronger men
(wt feff hie Names- fakf:) a man is^ no& pardoned for the
fiiength of his faith, nor debarred of it for the weaknefTe of
bis faith, but both tb'one and the other enjoys it for his Names
fake (that is) For Cbrifis fak^.
Nay,obrerveit,thatthough weak and ftrong faith may vary
much ii) the manner and degree of the apprebenfion , or per-
fwaGon, or reading of the pardon , yet they both agree in
the flrength, and in the latitude of pardon. The weak belie-^
vcr bath ar. an effcdual, and as ample, and full remiflfiot
fs the flronge(li>eliever; for Chrift did not become anun-
cqual foray, or an uneven Sacrifice for finne ; my roeaniiig is
this, that he did not only undertake the debts of fome be-
lievers, lut of every one ; nor did he undertake foine debts on*
ly of fome beUevers, but all the debts of all belcevers. Therefore
it is .aid{£/4; ii.6.Tbe Lordh^hfaidon bimtheiniqnity^fwalli
tnd jer. 3 a. 8. / reiU pardon ail their iniquities thereby they have
finnedi which words extend toall beteevers, becaufd :to all th^t
ne covenanted. ' J 3. Thirdly,
1^3 "^f^ agtegptmi ^uddifereuee . Cb. 1 5 .ScSt.6
coromoa. equal imefeftin ibis by aU bdeevers : Ic i% but ont
garmenc for every beleevcr, ic is an entire chitig. One
believer baih not one rigbceoufnefle to jaftifie him.
j^od aaother believer another, box all are juftiged^by the
fame rigbceoufne(re of Cbrift ; neitbet i$ the impi^catioe of
this righteoufncire partial, or unequal^t ahke to all that be-
lieve. Rom. ^.2 1. Thi rigbt0cu[nef[9 of 9#J >iPithoHt tbiL^W
um§nif€fiiA,hi9g witifefed tyiht La^ ^ni ihei frt^jAits^ Ver.
aJ. £vtn th righMufmffe of Qod^ Which uhj fMh ^ffsfm
Chri/l 9int0 4/7, W t^p^n 0II tkim ibAt Mavi , f^r ikire is m$
diffinnpf. Tlicfefore God ifjatd imv.%6.) th$ fmftifUr of
bim ibdi Muvnb in J$fm^ if any man docli cmdy belieyo
in Chrift^God juftifies that man, and Cbrift ia Oladc righted
oufncfte anco hioif (chat is) (he Lord will reckon unco biO'tbe
.figfateournedb of Cbrift* be will in Cfarifl prosouoce Um /aft
aid acquii him.
The mod $Uv4tid Mnvtr caooot ht prefentcd ir^ a jodicl*
al way before Godr juftice fafely, in the firengtb of bk omm
^fr/e£Fifif/, and. therefore bath no fcafoA to glory oriioaft,
and the uioft mJ^ hU^erk aot excluded* mc subrfud Wt^i
ihi roii of C^i^s Cow^leM rigbUoMfiiogo , AOCwichftaodl^
tog bis own msmfoU imMrfoSions^ and th<frefore hatb oo
reafon to be difcoaraged or difraayed, for as much a« CArsyf
is tbo end^ tbf Law for rigbiiomfnejfo to €9trj ono tb4H belkvHf
Rom.io.4«
' Foortblyy rile inbiriionco of glorf , even tbofe weak Difci«
pies who were oft rebuild (ot their ftar^znidombtings^ were
commanded by Chrift to rejofcc; btcimfo tboir rnmos t»fro writ-'
tin in tbo bookjfUf^
If we be 'Boliiwrs;9tt are A>nnes,and if ibnnes, thea heira*
beires oflife^Uidco-biiroswiib Cbrifi mgloryU Rom.8.l5|l^
GaU^z6. ToMTO MibocbUdftn ofOodbffititbom Cbrifi fofsot.
Verf. ^9# And if jo bi CbrifiSf tbtn nrefo ^brnbamifood^ mm
biirsaceordimg ioAepromifi.^ John 3. 16. JTbofoov^r beHfVoiL
pi Umlkallnoiporijb, tmbnve omrUjling lifo^ for eternal lifi
is footdedin Cbrift,God haih pot ail life in hm ^ firc^ bim we
draw QDC lifo if grace^udhy him wc poflefleour^«f^^f7.
I John 5. ii, Gid h0b ffvinimom MrihU l^i ^ and iUi lifi
Ch,i5>Sea.g. tffhoi^imdmakfiuth. ^
ar M hh S^nm. Yttk it. Hi ti^ kmh the Sinrn kutk
tiff.
• 0*;. Y«, bat who are they who Wf the S§nf
SpL Stcvir, 13, Thf/i things / hdvi written tmtojm , tbathi'^
Heve wtkjtN^me ef tk Senne^ CoJ^th4t t^ m4j kjfo"^ that ye
hatHi ef^m4lHfe^t% if belhoold fay, every believer ii be who
bach tbc Sonne, and by him that eternal life.
^. Erery beleever bath Tertdal intcrcft inCbrift (that is)
he Ihall partake of the vertues, and graces , and ftrength of
Cbrifti
The nr(ues ofChrift are many- I will toucb at fonw,
I. A crnetfjing verttte V9h\c\x fubdoes tbe love and domi*
fiton of- rinne,now every beleever (hares in tbis^ thoagh one
beleever be more troobled with tbe infolent motions of finne,
rhen atioiher, yet ao believer (hall lie under tbe domint-
oil of imiit^Rem.6A^. *Sinne fbsU net bMvei^mi^en^ever jen^
fer fern are net tmderthe La^^tnt unier grace. Gal, 5. 24.
Awk they that are Chrifis leave erttcffied the fie/i with the af-
feUient and tufts. Every beleever is gathered onder t|ie red
and Seefter$f Chri^^ andt$ madle alive to Gbrift, and dead
CO Gnne, y^a,aTid Chcift will more and more morttfie his cor-
rofR beart ; Ke will be made death to tbe ftrongeft luft in rfae
ireakeft believer.
•• An affifiing vertne^whicb aides the foul in matter of du-
ty and ftrvice ; now Chriil will not only guide tbe ftrong, but
alfo lead tbe weak believer : He will knd forth bis en^ling
Brtngth'iiM all the fervices whicb he requires, 2 Cor. 11.9*
He f4idnfft4> me^my grace is fuffiaent fer' thee /for mj flretigth
ie ' made per fed iJ» w^al^ef^ • mcft gUilj therefore' will I glory
im mineUnfirmhies^ that the fewer ef Chrift tmay reft upon
me. As if he (hould fay , there was weaknefle and infirmi-
7 on Pauls part, but there was ftrength and power oxxCHrifts
iTt^ and this ftrength would Chrift make to appeaHn Pasils
eaknefle (that is) though "Paul faw and felt his own ftrength
fufficicnt; yet he ftiould find Chrift fufficienr, fufficientfy ina-
ing him in that particular. Rem, 8. i6. Llkemfe , $he Spirit
^ hel^tbwurinfirmitiips4ferwe kp^w net ^hat Xl^ fienldpraj
'M we eetght, Imt tbe Spirit it fetfe mak^h ' inteteeffiiin fer
Hi
■kwfc
.'^
-■^ 1 I [ I ._ . 11 ■ I I ' — ^ "• ' — -n r • — ' . ^
144 7yagreememand(l^irence .Cb.f 5;«Sed.^
m wkh grMnings which cannot h nitctid. Mark cbac piate ,
though wc arc very infirtne, very weak to any h.>tyduty^<o
prayer and the reft, yet Chrift will help^hc will coroe in with
tris Spirit which (hall enable us with fuppltcacioos , fo that
even very weak f>flievers tazy take comfort iotbis, cbat Chrift
will ftrengthen aod aide theorby J)is Spirit in duties as well
as the ftrongcft.
The greateft bcliei«r cannot performc fervicc by hk nm
J?rr«gr A, and the weahfi fliall h^inab^fd by Ckrifii.
' There be three things which Chrift will coiQmQiii-
cate to every believer » even to the weakeft, about (ta«
ty. ' . ^ .
'One \s^ an affifQian and heart.
Another hyfirengibafsdajp fiance.
The laft is, p^ird^M and acceptance i whit is amifle, and
- wanting, fiiall be pardoned , and what is imperft^y, and
weakly good, (hall yet through his* intcrcefli on be aocepc*
ed.
His Father (for his merits) will no^ de^ife the d^j of fwuJl
things
> ' ?• Pcrfeverhg vertne, by Which the foul comes at length to
^ ' ca(t Anchor and to befafeiy landed. Now the ftrong faith bath
(in a fort) heaven already, yet weak faith (hall alfo make
a faving voyage : as it was with them in Tennis fkip'^racl( ,
fome of them could fwim, and quickly, and better ge to (hore^
others were more unskilful, and therefore laid hold and made
u(e of broken boards, yet the text faith, That thej ail came fdfe
to land I That I fay of ftrong and weak faith , though the
ftrong believer can Better cut through the manifold oppoHch
cm of the world, though he can rife more eaflly above the
nvayes of Satans temptations then the weak believer, yet both
of them (hkllboid out to the end, and meet at heaven. Yod
fee feveril bottoms at fea, one makes more fpeed then another^
and perhaps is better ordered; but thofe duller and flower b^ot-
tomsfollowmfter, and at length they come to the (ame Haven,
and fo caft Anchor together. So,&c»
That Chri/l, who Is the jlmtbor^ will alfo be the finijher of.
all true ftitb.and though faith may b^ very weak, yet the weak«
eft faith is iQVicicible: 7ke j^ate^ {no not) if bell ( and they
imporc
\
-■ - ■ « ■ . I I ■■, I ^ . J I I . .
Cii.i5.Sc6b.6. ofliro»ga/idtpe^l{faith. 145
import the {b:ODgcft oppoHcion) JhaS not frevsik dgainft it.
Ic is, confeflcd, cbacinfunmay. much aflauU and batter i and
tbe world isay oppofe and toeter, and fi9m$ may weaken » in-
cerrupc and ftagger even the foundations of the crueft faith $
but to be oppctfled is one thing , and co be fupprefled is ano-
ther ihing Kco bt jifpunded'xs onecbingtio be i^Vi^ii/ is another;
For faith tp fall in ics ftrengch is one thing, for faith to faile
tn tts l^ciog,is anochei ; Simpn^Simon (faid Cbrift to Piter)
S0td» hath iUfifid. t3 ^innop^ tha m ^ktai s blit / havi frapd
fprtfyg that thj fiUth failt n9t : O milictOQs devil , who bath
ftrong temptations to weaken faitl;^ I O' graciousj Savioui^ »
who-bath ftr^ngec incerceifions to preferve faith I even the
weakcft faith is wrought by a divine band , and is kept by
an almighty guard ; See i Ptt.i.s. fFho art kf}t ky thi fowtr
cf God, throm^ faith ttnti falvathn • Anfwering the prayer of
Chrift,7«l»»l7.^ic. Holy Father ktep th$m throngh thj ^W9$
Name^th^fe wham thfuhaftgivett me. Vtrk 20. Neither praf
IJor thefe cnelj , km fet them alfovAich /ball hieeve en m^
tbAttgh their reeri. fyiefeeverhleevesetttmeJhaBnet^perijbJ^id
Chiift.
Againe^ this is a fweet Comfort, that the weak believer (hall
hojd out as well as the ftrongi and that Chrift is the Guardian of
both ; verily, that maft nc^ds be good which God gives , and
that mnft 'needs be /ure which Chrift keeps ; the weakeft be*
leevec is held by a ftrong band,and is fecured by an infeparable
•rnic.
4. St/ery Meever is in the hv^fttndametttetlUagtte vfith God^
ht is reconciled unto him , and hath a true ( nay for ought I
yet nnderftand) an equal intereft in his fpecial love and tender*
ocfTe: It is freely confefTed, that the ftrong belicvec bath more Love.
fenfiblc^dtfcpveries of the ftreames, yet the weak believer is as
d^p in the jfountaine. They fay in Legick^ thtic ftttfiantial r#»
Uiiens do not admit a/irj(r««i of more andLiefTe, as the Father
is an equal Father co every child, his paternity, and their filia-
tion are indivifible tbitigs; Soisitlamfore in tbisbttfinelTe,
God ii avrand tbe fame father to all that belecve^ his radical
i^r is altke^^ his /M^^m««^tf/|i/ri (which teftifia that love) are
. til al^ce one and the fame fPord^ one and the ftme^ Chrifi , one
and the fame SacreumnUfiiA aod tbciiune J^ir. And for bis
V ien%
146 Jbe agrtmetit and d^rehce Cki^^Sed./
Tcndcrncfj, undtrmffft why i li any chiJde findcs the gentk; voice snd«a«i
(i« hand, ic is the weak ctiilde; If any believer j^rtfei fofi
and enc<l<iraging expreflions from God, it is the weak beleever.
God would have them comforted,) ea he hath prepared chci^r/f/
ira.^^.ii^ fff C0nfr I ikihn (of fuch liicklings.; yea, and the knees Co dandt^
^^ ^ *» I j • roem; yea , the hAnds to iead thtm', yea , the mmes 10 carry ebliiiif
IiMo.ii. ^nd thrift will not tjueneh the fwokf^l flax , nor brnift tbi
trek^n rewJ. How often doth God caliispon the weakonea,
to leekj'P ^^^ behold their King^ and their falvation ^ and to
trnfi upon him^Mnd not tejtar^ nor to h difmajej; nay^ffir btt
iake doth he often double and treble the protnife ; yea he
confirmes the promife, IwiU fnrely bMvtmircj$nhim\ yea, be
C«kcs Vis^Ath^he f^eares ij himfeff^ chat he will not He itntp
ibem, nor f idle tbein\ yea, he rufifies tnd festes bis word wkh
blood and truth.
O bow doth God condefee od in his nature , in his Woid
ill his wayes, in his dealings j in his forbearances towards weak
beleevers^ how hath he prevented and anfwered all objVdions
1 CO their hands? all which fliews bis iingalar love and leadec*
neife unto tbeiD.
It*— — »*^i— ^« ■■ III * *^m
SECT. vir.
NOw I proceed to the fourth and lad difcovery
viz. ' *
The imftt4lity o(Brong and "^eak.fditb in, refped of circoin*
ftantial comferts and (otne other confequences ;. thus they
difier e«eediogly , though both be in a fare and iaving con-
dition.
^ I. The wenk^ beleever falli fliorc of thtX jpj vthicb tfcc
ft rang beieever potkScth.
Joy three ways 9^ may be confidcred three way e«, either in its canfe, which
confidcrcd. is the Uve ^efGod and the bl^d ofCbrifii or in its titUeLnA cUeim
which belongs to faith receiving Chrift^or in its aSlu^l t *
(eneett^ feelittg, v^ihich depends upon a beleeving appc^
fioa and pcr&mioii* Now, tboMb the weakeft beleever k
— r 11^
Ch.i^.Sc^./. (ffirMgoftdtfieak, faith. 147
diafe of great ioy,fof a» the ^n^elfptketo cfae flfepberds,
ibttamy be faid to bicn, JFa[4r not^f^r hMd I bring jou good
fyd^p ^ gresfj9fifffr mnto jo$$ U iomo this day ia the C^j of
of'^^vid^d Saviofttytfhickif Chrifl tht Lord^ LulKpi: 9, 10. .
And though he hath a true title to the fweete(\: }o^ ^ for
faith doth oaitehim to Cbrift, and Chrifl: entitles him to foy,
yet he hath not fuchan nff/i^/ fn^tnco of joy aa the ilrong
beleever. Every faith is an hand»hoiding,buc the ttrong faich ^
4achemouth,tifting that fv^eetwine. He hath not fuch foil
ap^prehenfions of hia own ftate, he doth not yet fo clearly
conceive of that great love andgoodneflfe which God hatb
put inCbrift for him ; He hath not fach an evident view of
isrrown particular interefh in God otGhrifl^ but is infinitely
toffed with doubtings and fufpitions ^ whether he may yet
iako Chrifl as his, whether he may o^n the fromifos of mercy,
ind 4pfrofriftti tho ^grodt loving kjnintjfo of a FAibeK^OW igno- -
rimce is apt to breed fufpftions.and doubts are apt to raife
feafi ^ both of which keeps off or under, aAual joy t Nd .
man can well jvj \n a sonasUd good^or joy much in a fue^
ftioked thiol AH the good which God hath firmly and largely
* made over unto me in bis Sonne ; it doth sot affeft my heart
with gUdfieffe and rejoycing^ whiteslartt indiTpute with it,
and am rather apt to conclude, it is not for me , then that
it is my portion. The ftrong believer therefore bath this ad-
Tvntagepf the weak, be is more acquainted in particular about
bff good, and fo his heart r^j^jr^/iSp ^hh }oj tHn[peakdhlo and
gUyiomy his fo^l dolh rejoyc^ to' Ood his Saviotsr^ but the
wttk beKever cannot yet fee his pardon , yea often rufpeds
vrbetberit fhaHbe-drawn or no: one ^s in afaire day, the
Other in a # «t ; It fs day to both.
The matter IS c'eareto the ftrong believer , and therefore
his heart goes away vejoycing, the matter is doubtful to the
weak beleever, and therefore his foule goes away weeping.^
Ooe of them hath a good Chrift, and a glad heart too,
tJht other bath a good Chrift, but yet a very heavy heart : .
Hit t)d(re<fion is doubtfiil) and therefere bis heart is forrow^
fill. , . • •
3. Ti^ wodk^ hko^r h«b not tbztfheetfeace that rhe firoffg
Miowthnhi where^aithis weik tbete the confcieoce is not
Afooghly fetlcd, V a Pcaco
._ »
7he.agte€m€nt and difference Ch. i ^ .Scdt.f
peace, wliac« Peace in the coofcience ts,af it were, the hmrmomms twmg ^
! and focifjwg »fihi fffirit of man, jpringingfrcm m ftrfwrnfi^n^fCpiit '
l$vi in C^ifi : Now.che weak faich hacb ftroog fcniples, it hadi ^
many croubles, it is not fare chat all is rigbc,andalltscleare«
]t (nay be^ that Grod is my God, and ic may be be is not; ic may
be Cbrift is mine, and perhaps not; it miy be my (ins are pardon*
(d, and it may be they are not; it may be that God is my friend,
and reconcikdi and it may be be is nor. You know tbactbc
peaceofaCbriltianmuft be feen ratified in a double Coorti
ocelfe the foul will not be quiet; One is in rbe Coort of beavtit,
another is in the Court oF confcience ; Nay, and (he pf ace io
this lower Court is not cleare (il it corned from the higher Courci
confcience cannot be quiet till God be quiet, it cannot gife
teffimony and difcbarg|?,untiU God hath begun r If God batb
HOC yet difmifTed the lout , if *b^ holds up the cafe of a linfal
foul without rekafe^ confcience cannot acquit and free tbac (bolt
But weak faith fees its fuit and tryal yet depending in the high
Court of heaven; a weak believer doth not yet feeortnow time
God willafluredly pardon bim, that God is reconciled to
him, that God will indeed do good onto him , berc are bis
doubts and fears,aail rbcrefore here aceliis troubles and per plez«
scies. "
Theftrongbeiieveriilike^MiWia.7yW;4. 8. J wUijJ^
The weak believer is like David io Tfd. 44. .1'$^ why 4^t Ibam
CAfi d^mftf mj f$ul^ and ^kj art th$u thm difj^ud within me.
The one is like the Mother which hath the cbild in heii armes^
or at her Breaftsi with many fmiling delights and fatiecies; the
•tbc^ is like the mother now in labor^and travatle with the child
which hath many- bitter cbrowes lind parges one fucceeding rhe
other : The one is like a man flanding upon a rock^ where hit
foot (lands unmoved and (leady; but the other h like a roan in &
fafc (hip, upoh unquiet waters, to(ied up and down : Weak
fticb is ifl a fafe (hip, (^^bichis Cbrift) but coiled upon vast-
ety of waves, (which are our doubting$;)romecimes faith and
bope, anon faich and feare; fomccimcs I may have confideoc^,
aAOoX am cb& out of his 6^ ; now L will look up to Go^ wm
' miiie
Ch.j ^.ScA .j , fiffiroHgtrndwe^^finth, 149
' mine in Cbrifti b^ mA \ff% fuvcly chis'ii pr^fumption, God wiu
noctcceptofite.
Such t ftormc, and fucb a calme it tberc ia the weak belftver^
fiich aaiinfetled fetling .* The day of his ,fmall comforu doth
cafiiy (ic^andchenighcofmany eroubles abide long upon bini.
Yoo (hall feldoroe lee a weak believer wicbout a ceire at bis
> eycf a figb in bis bread, and a fear in bis bearc, yec I fear all is ^
notfiire^ OthatGodwoaidonceaffureme tbitbeismyGodl.
I i^oow not whatto dO| or wbac co fay, or whac to tbtnk» I can^
06c fee the b/mi writing jet hhttfi Mt^ nor the ktAVins opining;
and do you think there is any hope for me i Thus the wesk,>&* ^
liever. Bncftrong faith can anfwer many arguments, and up« ^
hold itsevidence againft many terapracions : It can more ea-*
fily placa and ftiy the foul upon itsreft^tthathfeenand tafted
more then weak faith, it knows whom it bath trufiedi «fid that
hewill be its God and guide forever; that he hath pardoned
cranfgreflions, and will ren)ember iniqui{y no more; where faith
b great, there the war is fttong with fin, and the love high co
God, and the peace more large and fetled in checonfcience*
The weak believer bath not that fWatnefe in communipn with
GodttthtftrcnghelieverbMtk Take him m the way of Ordi-
nances, Of in the way of Duties; in botb» his cooverfings with
Gody ace more brackifii and flat. When auy threatning tso«
petiedandapplyed,his heart prefently mifgivea bim/may not
thia concerne me? and,Iftarthis i$ my poriton«. When any
precepts and graces are revealed and differenced, he is ufually
0pr.rO charge W4nt t^ then^ ot hjfacrifis mn^r tbem, upon ^
bim/eif, either I am not thus as God requires, or if fo^ yct.not in
uuth.
When tbepoz of ointment ia4>penedi I mea^n tbc il^^d pf'
^*brifis and the tender of rich mercy , f nd fpacious promts ,
ics of God, y^ the favonr of them is mixt to bis f6ul,.he doth ||
more diipuce his right, then can dofe with t beirgoodncflet yea^
bnt bow know 1 that lam intendedt' and anfwers^ I am not ripe
forfochconfoiations^my wounds have not bled fufEciemly » I
am not fitted , 1 4oubt I Should pptfumc, if l.fiiould:a(^
niv. • ♦
Againc, in matar rfdutj^tit be batkoot a fwcct comofprnop ^o'dmscs*
wch^od neither* .Someiimes (o over^bornCf (bgt he (bink^
leo thettgrgetmM imdd^iNftce Cki^tScd.^
r ' i . - . - - ^1.-.. ^
i€ limine forbintofffay or look Up, affd tberefofe ii ready (itt
a Be of temptation ) co lay afideche virork, yet he canooc but
prav, but thenihe knee i^ bended with ruchfufpicions and con«
clunons, perhaps this fhall be but to harden itie more, and Ood
will not'beare me; or if the foul can gather afiy degrees of bettef
confidence, thit it (h^!l finde fomegrace, and acceptance, then
infttnily it qucftions &1II thi^ and '.ufpeSls even the 'Ofrf ^rmtt ,
ani^^i/vV^yijRsvvelUs Uiown ii*rfrrand pcfitions; eonjedtlrrng
them ci>t>^ tkt\Kr,th^d^I/4M9flfHv<:iijdf4Jlfceitft4lhe/tr$^m(h\ti^
wdltoitftilf, then the yr^^^r* refdmiens tn^ fatisf4CHons of a
'g(hd:tffd£racieHsGoJi^n^kohe<trithpr0jrr, ^
• 'And thuj r^the weik bclKvcr(for a long time ) kept in bitter^
nefle, hccanrot tdjfe the gtmine^e ffGcd, which he defircs to
embratce^ nor rclilh thofe promifes which he defire^ ^^ppty*
but in all comn^untons with God, eithtr dis- heartens his way be'->>
fore, or difpiaceth bis cofeforts arterwards,either be i$ not fit t6
•pray orelft not fit to <njoy,eitberbc canftot di fire ynhtti^ ge$d^
ottire ftill he is (^efi toning what is trae. So that ofc^timtfs,
, even the ^rayei of his own comfort, are uncomfortabt^
to hin)| and Ibe Vtry ftnthddfpeaa, 11 bis ufuai trembhmti vex^
- ' Tbercarortldf airwMcbfliaybe,
- Not oniy tbe ngtmn of nnbelitf, whJcb U an uncomforting in*
gfedretrt^ 4ttd difquierir g iropediertt to the foul in all holy eoffli
tCi\iTVton^''&^tMot\\tfropMUsofthis nnMief^andng the knA
to look more on it felf then God, and raifing rnoitfearet f6t
prefent Want, theft hopes for affured and promifed helpcs , ht^
fides ihtUmittingt efOcd to prefenc fatisfaftion, orelfe cOn*-
eluding, no interefi in his favour and gracious intentions; bc-
fides, forgetting nfualfy the fmdmtion and interctjjlon of
Ctrijt^ in whom alone the foule and petitions arc worthy.
^.Ihew^akje/fever hath notihitfuccesfH/nefo hcommiiHhH
mtb ^ffd9i$ th€ l!roiig believer batb.
• For a!ldoubtfngs do prejudice onrfutrs: There is not a more
fure andtbrtipendious way conon.fuitoarfuits;thcn by deli-
vering them oat oPan unbelieving heart : Nofaithmiybc fore
^ : ofdenial, and he who delivers up his requefts to God withara
tiand;'aiid an band>ithan hand of fiith.and a bind of doubting;
- tit*e* be batfr a fotjgef of elfe a fliorrer imfwer. AcctfrUng n ehy
MWMMKlMMaftMil
CLi^.Se^^. tfpmtgmidwtiiikfaith, 151
fsthb hit mi 0t hi ffyid Ctiriftj ftrong ftith brings God macii
glory, afid doth fetch in mucb good co the foul, btu the ktkt
faich, the le(Ter good; as according to the largenelTe of tfae vef-
k\ or flrengch of the band , &c. The higher the Sno is.tbe more
light is in Che Horizon, fo the greater the faith i$ in our requefts,
tbe fooner and the larger ihall be our promifed aofwcrs^ You
remember what Elt/b^i did onto foa/b Kifrg of If rati, takf thear*
r9T»€S and be tool^ thim^txsA he faid, [mite ufon the grtmndy and he
fmotetkrici^Md ^ajiJU And the msn of Qedwds wr/uh vritb ^Yi\^» iriS>
kim^ and faid,/^* flmldfl have fmUtenfive orfiM tim^s, then hddft i^. *
' theetf mitten Syria till thou haill cenfumed it^ where/u now them
Ihalt (mite Sjrik but thrice, frajer \% iht arrore ef the feui^ it is
tiie* fwifx meflenger fenc up to heaven, Sitid faith is the hand
which difpaachet h it, now according to tht firength ef faith is the
greatneffe effr^tr ififncceffe^ Thoa didft pray ( though ) with
mocfa wcaknefle of faith, and baft got a little comfort, why didft
tboo not fmite the ground fix times? why didft thou not double
. thy ftrengtb in believing thou ihouldft then have had comfort^
liXe a river^whereai now tboQ h^ft only the fma4ler drops. Thou
haft prayed, ( though ) with much weakntfle of faieb, and baft
got a little power over thy finful and rebellious heart, why
4i4A hot thou fmite the ground (ix times ? why didft thou not
abound in more believing? for then thou ihouldft have had a
^ter viAory over thy corrupt luftsandinelihattons^ • Herein
. l^fAifireng faith tbe preeminence of ncf ^1^ that the one hath not
cbitt full (peed at heaven as the other; not that God will not an*-
fwecthe faith that is weak, but that its anfwers are roc fo full,
becaufeic is accompanied with doubcings, Thiswcfinde ex-\
pcrimentally, thac pur helpes ( much of them ) yet ftick behindc
in teaven^and our corrupcions ( much of them ) yet infulc below .
in oar hearts, not that vve do not hate them» not that we do not
pray againft tbemj but becaiiie our faith is new or weak, we ra* ^
clier think that God will not help, then thatbewill indeed an-
' Cwelr os^'do US good«. • ' '/ -^ -^ - . -' ^ \
5. Tbe weak believer is more tinder the power of <he crea-
cure tben the ftrong. My meaning is tbis^that his h^rt is tt)ore
•pc to fink, and faile, and perplex, and difquiet him in the cban-
gjes of outward things; r cfof&r i:^iioot cooie htft be ftarttes,
aad if the afHidion be • dofoi iie no :. faafdiy .bold np.; . if. be
hath.
.159 The agrttmeiuaitdd^eme Ch,i^.ScSt.f
■ ■ ■ ■ I ■» ■ I . ■ 1 1.1 ■ * ' " ,- , . . — ^ '
harii not fonic frieadf co {mooch and cbcrifli hi8i»roiiieci]me
tftace CO matouine and uphold birot If tbe cydc eposes notin^
ifcfae winde doch noc blow^tf che fig-tfeedQth nn kh^m^
a God pursbfoiDponanujiurual w;iV,if he couchcch him in bU
Name^ cafe, advaQCage.anyneeroucwardfupporc>tf checrotTc .
ibe long, now / am cujl cff^J /ImU fen/b, xplhttfi^Jl I rate^ wkdB
fiall I dtifikt ^^<<^ •ji.r^J put en h wc and curs are uiidoiK,
•thtf€*s Mfifii cAYttfor mj haij^ as D^vid fpakc f^r hit A«/f • The
bearc gathers incu many agonies , pany prognofticacions, ma«
. : ny challenges, of God , many impucienc vexations , perhaps
:»riifm«rf;st^/, repinin^s,anddifconcen(5|'and diiiompers; yea,
and hath fome(;imes.vilc and inglorious dunig'iK or ihtfruitr
JfpKefs ofjervhi God^ &c. I think there is Icarce any one of
thcfe, which che weak bdievct dpch.noc icniibly led in the
times of hia (traits and e&igenccs , ( wlucb may exceeding-
iy hiiaible andabafe his foul thert^forc ;) Bo: ihcfirong teh^vtr
is a better Sj?a-man, his foul is more quiet in the alfffncff.hC'-
caofe more loofened by faith to tixt pnfenct , eftht crt^tun^ In
n faire day God wm much ^^n^r^Chough others break with j^jjm
tbefrnUioH of »i»e 4nd 4fjU ; yec Lfird^ faith /David^ lift ih^m
up tbf l$gk^ rf ibj eounttname np9n fN«« As if be ihonld
faf ; I prize tiid jOy in cbac more than, in any tbing
cKc. • . - ^ V
lf\tFdfid4jG9dii^nomgh^Vid\.zi.\. Tin Lgri it my Sbitp^
hird^ IJb^H ttof fPdfit. Verfe 4, Thangh I ^4ik^ throngb the v^t^
iij tf tbe fiaid§^ efdisib / mOfesre none tvil^ fer ib^m art with
tmff tbf red md tbf fidff^ ^bej cemfert me. Verfe 6. Smre/f
goeineje tmd tmercjJbMi feSem me 4B tbe ddyes. ef mj life. So
Pfa!m« 93.3. The fteeds bdve lifted mp O Lari% i^befieeds bdVse dift^
ed up-tbetrveiee^tbefieedsliftup their ^aves. P/alm, p3< .4.
The Lord en bigbJe mightier then tbe neifeefmMj ^nters^ fern
then tbe mighty wsvee eftbe Sen. So Pfnlme 1 1 8. tf « Tbe LerJt
AT enmjfide^ImilnetfemMebnt msm cnn de unto me. Ver. lou
ji) Nariem em^nffedme nbout^ but in the Name of the Lord met
J iefhroy them. Ver . 1 1 • They tempaffed me ahut^ yen tbey cmte^
fnffid menbeutt but^&c* Ver* 1 2 • Thn cowepn§ed meubeut Mkf
tees they me quenched ns the fire rftbornee^fer in tbe Nnmmmf
ebe terdj&c^ So PfnL4Sa4^ TbieGedseoetrGodf^everumdu^
0ver,be Mttiie eurguiekniumte Jeutbt
(Sio
,t I ^
(Sin is a greater trooble, and rht^m^rld ir a greater burden
CO cbe weak, then to the ftrong believer.)
A Tb<w^4ktrUevir cannot bring God f» mtich glarj gf the
God bath Glory from os many wayes- Glory to God
By ac^tfinifigbu fiJcHtjf and ira/A,and power , and otber at- tl^ce wa)es.
tributes, Rem.^.zo.
By a iearing^ tk^^Afrmtfrnl hiMrt /ini Ufe^ John 1 5.81
^ hy $hatfkfMl prai/ei a»d Mcknewtei£ltmi9$ts^VM.so.2j.
Novr the w^d^^ believer be dotb not dc^mU God fo in bis Attti^
kmis\ll is often with bim, fViHthe Urdcafi off for ever} mB he ho
fTdcioHii or jeii bo he favourahle no more for if $bo0 wh tboHcdnfi
do this for me: It docb not fo clearly jaftifie God in the
grcatneiTe.pf his power, in the^eadinefTeofhis mercy, in tber
immutability of his truth.
He is not fo fruitfrnl: for wh^re the root is weak , there
the branches are not fo ftroogf or.full ; the frHi^fultteffe of tho
i#jrf cofififts 13 the rich increafe.of all graces, and in the en-
larged beavenlinefTeof the affeftions, and the frniiful-
neflepf the life depends upon the inward inriching of the
heart, at tbeftreamesontbe Spring, or the beames. on the Sun,,
aqd the fruitfulnefle of both depends upon the richnefle of
f»iib..
"^ Tbof ^tbe hdbits of pace depends imroedrately on Gods Sfi^
fif^^ aina not on faith, yet the aip#4/br//4i/j;r4r« depend (inftru-
mentally) very much en fsUh, it being the Conduit pipe , that
which drawf^rurr for jr4c# from Chrift. A weak believer can*
BOt have fucb a ftrengtb of affcftion, nor vigor of aAions as
theflarong.
He 19 notfo thdnl^fnl; you (hall for ever finde tbi^ to be
truCf that 'What is a weakening to faith , chat is a leflcning
io thanks. No maiu tongue is more in praife then he whofe
heart: is Blled with perfwadon : God bath bot <cold thinks
from bim.wbo is yet difputing and qQeftioning his receipts;
where the mercy is fully cleared, there the heart is exceeding*^ .
ly enlarged.* Bat till theidolfees it felf indeed a deher ^ it
will prove but an ilUnd jl^iv foj-mdfier.^ How can I fully
rfaank God, that be hath eiprefled that Mirsndnm of love, to
X give
154* jhe dgrmfmitJttti>difi
give Cbrift tajpficiwiielaxyetliclo in m^ foul fuiptA ^nd quefibn
whether this be fo or ^©J;?; .' : : :. •
Um^ tk^ I )£uUyv^te/rt gnd praifeGodXor hrVftrh rntrcy in
the pardon of my finncs, whiles my foul dothycr fol^ftthat
the book isuncrofledjand'tbc controverfic of guilt is notycc
trften.iip'cbrtxt God;ajnd mc? But where faith is l>rong,tbere
fraife^u ireat ; when the Moon is fulltft oflight^cben tbctyde«
arc higher ill their: ft turtles; ia-iht more cfccir apfiebcnfi-
ons of.Qods Jov^eio ut in Chcid cvcnraifeth aiff^.«iotis to a
gfeatfer flowofibankfulrccribations. /y^/io^ t. 'Bte^e tht
X^rd O my fetil ^jtndaU fhat a within miblegt hi4 holy Niomc.
Yen 2. *BUffiihe LardO mpfoMi^dndf^rgit not aH hkttneftg •
SfQC bpvf/Uecbfifgetband ceohargethbfs foulto praic; but
why? Kit.. }> Whifirpvetk sil'ihinr Ontfukits. Vtr. ^. fpi#
crovntth t,hei mth loving l^ndnt^e And nmtctn, • - .
\ 7. Tbe *^4ii^^*/*«v^'' will be more* ^j^i/^i{/r«J#> then rhc
fiiODg believtc. It ii with the ftrong believer as with Sime&9^
who beiil Chfift h bk. ^rtms^ Nmv^ ( faid he ) Utttfi tt$A thy
f£rv4m' Jiifmri in fcfctt fi^Jmine ^yt havi fitn thy Mv^ehn .*
Ht miy efjiiiy dklire death to Jat him out pfa mi '^mAe world,
who btth afTuredly got, an4 faatb Cbrift^the^Amldur blibet^^
tcr Hfe, Or as with Fanl, haying a d^firt tojipsft m^d^to^ -g^th
Ctrifi^rvbich is far hetttry 2 Cor. 5. 1. ITe k^ow if otfr §MrtUf
b90fe^ (^c. ^0 h^cm Imilding ofGod.Vot the ff^lig bdic-
ver knows, that Chrifi utp^ him im lift and denth athdntage; tBy
hkn we (hali go to the God of all mercies , And to the Father
ofsB fonfoUti^ns. Hefliall go to that nuoiion which htsSa«
viour hacb provided , and there have a gUriom $inim wit4
God^ and focietj with SMntt for ever. But the weak^lekever
will perhaps dagger, and hia; bean wiii divide it felf'* I would
ROC yetdie,ifltt)u(t, wbatihali Ido/Chtiftishe wb(}mlhave
ioved and fetved, but I am not fore that he i^ miae ; Heavenly
glory is the wages for our fervice,but I am not fnre that lihaU
go into it; matters Sire yet doubtful, and my heai't isyet Fear-
ful, I know AOiwhecfaer fnchfinneaai* yet taken offi and how
will God look upon me if Ldie, of ivhof^ loving favour I have
not been a^fliMred^whtles I have lived?! hope the biftjand yet I fee
caofe CO fear $ death may d o me good , yec I bad rather live to
clear accounts ^cwixt God and my foul^tbat fo then I might give
»P,«cc. 8.Xhe
— — *■
C&.t^.Se&^;^. (ifjhmgaftdiiaeiJ( faith. < i^e
■■-■'■ — - ,
S. Tiit^eskJkfUiVfir bath no( foch elmrfd taefeSkitUins.not
tpiUt fBhmifficni as the ftroi^ believer*.
The ftrong believer i^ttfC as therCborob in vf^^tr^^/jrCcA^
mk l^anmr^nA if lie (denki a^ (mrtfcdar good ; ^eif he can
fit ^miir and iiag ; wbta be . j$ going :io prayer be fcbeiri d>
l^iabcirtwicb acmifideooe 4m God^and Whea beflarfesGod
deteridining and revealing bis will , tbere kebleflecb Godi
tod fbUom biacaiiiflg.r aBtit tbe. wisak belieiwf is aDc tofore-
Aii * m nieity^lke cdaooi! 6h a pfaun way for bit f raiq: ^ nor A
ea(ily:i)Dtitibearc^aAecbis>deniak'^ !' L H .^ *\ ^ . ^^
' p; -Tbe i!j0E^tiirf tfumfioMmiloi^i mote intungU the i^^k ^
/^tn^ tben cbe ftrongiivise.tbe weaker veflel at iifo ainidft cbe
gi«lc«rwa9es}Sataiidaobbcooi^ font «itb ettfaytxid e*
wr tod anon dtfrpbe^yhim^kif hik tomforci^likerriMtfJbjyQ
enem/ , he forcecb the woie befie^vayoftto %o^i:y Wijd 'ct^
bis tide, and increafeth miftakes to all paiTages 'cwizt God and
ebeibtrt. .,.,,..•. ..^ - — . -• — •
f . If be doth eaft himfelf on mercy , tben ic is prefampti-
on; If be bolds off, .tiki itls .tnfi^dicy and rejeding of
Cbrift,
2. If be ^#AAir^< tbeo^ ic it ^JU^Mti^ ^^ndr Va^^brfaking of
God.
: 3. If be li$mi\ tbeo ie isonpardoMii<'» 4^aie ficidc ftiiow-
Itdgt ami ftierey* > '^ - ^yn\»r^,.j[ ^d..? 'yi: .i.
4. tfbe;fiodi|t}j|iifi;t^j#if/Vi^
only rbe Author) Otben, v^h^ c^uldht in [hrip 4iid iMve^foch
' ' v^/ if «be ?eMf*fMk» itMMtf 't)raiMily|^ O i^it ,ib€y
ace feattd up^iMia>^baKf^'bWf)Miyidfe^itie^^W^
7. If every^ tfoiriiipcloatbt ^oCvAMiiad in^M#»7 ^^^^^ 4Efi3>
iaftfUMagbi^dttdicbrftifltii^^ ^ i -^
cbctt w«» ll^f6^My hm iif^ ofOsd^mfte^Mxt laf htmnow,
^or ftir, nor ^ttias . but tbe font Is d#4i, iftcefl|[ bar jeaed s and
Ood batb no pieafnre ia it
X a 9.1f
•I
^>— "^
The dgreemnt'onddiffer^ct < Ch.i ^ .Se6):.8
9. If \7od' doth MfvQcr thifeul^ yea,'biic cbtt ii bat -an im«-
gintdon. If he Aoth not anpffer ^ why? then it is cleaie thic
ifl> eJ9rifi^md*kif.iip9d: J^tlffrwd cmii aw^y wth wan^ G
thenthmi Vj^ m»Mifvi»^t ot cK&choa hadft been feoc ainy
mtb joy andthcreafr. * , ^ r
ai. flHiawotptn am f^i graafitbcn.^t^ Mt wicked.- iBi
Ifim ^vf^t iff-aci^^ ttientbDQttrt (m 'mckedtkttGfdmd^ mt ite^
fiow it en thei. Thus ddtH Sacdm iobol Ve^Mid? diftrefle^iidt fee
Ui^jbulo^areak Believer (iike«iRmntc cbcfle) forinrd.tQd
backward;; ;3be niskcs him to ffifpeA.CYerjrinefcy.^ woAtv^xy.
g3a{:e«a^d )e!ia:ry afie<&ioii,aiid ejicKKdiityJiad ei^fy. piomife An^
^itt^XXfdk[ViU\i^.nvUmdy^isAhh^^ htcanboi
h i iJjr.' J;- ',:'?s^;ri:."iq !.; - •/?.'. ilif i.^: ' * :.
■»■<■■,■ ^»i».
:>'i -c '". ji ^*--i
l^riii,^rj^^iiifiitio^rMia§^t$mm thyfthb^
-m
I* c)rf^J^\ iM(/^i>/^MiK. Tqie graceli; tifing^^ dead things
X do cnouideri and aniiicial things regidfim tlHr Ifiae;
iMIrrliifllifi^ihecKldciilgfMiAg^^o a^fuJUattiVf br f ii^i/, ^ JkT^
#tf though we ,had dlrfdJy mt^intd the gralue of wtu^mdr^fiod
|r^x»aod4bie^tiJM^'a|{t^|^^^ .Prc/oCDpcipQAath aU its
2. This is a rigbt M^fwor efgrodt moims. (Fjt^ffh0lk rnHdoMgi"
i^ihimtttMfMtriPii^t^gt^^ ^^4 tt^rgo^v psi^Wf-.i Ail is HOC
right when the breads are full, and the child isftillweak« The
G^tl (i^o^ihtfiViaUd fi^ faith if fmb^^om^u-
i* ^i^^ g^tMteff4tbis9<hcgtfm0r pfffoffioa: f refy. ^degree
of farther grace is like aj?4/of.grea|rt!iD]^!ytude^iarhi€b» ^^jl^tr
^ gl^'f fram/moti^nw^ddiuoa of f4iib t^./4/fibis>Qttddmg
(0 the treafuryy aa endctiingof the foul, a farther cJaniyii^^f
it. Thekfle of grace»tbe more of corrupt ioo«aad fb^ mattof
cormpciontbe.iBoreofiiDperfedion. ;..
"^^■■^"•■B"** • I •WWI^b^p^aqw^^^aWI
Cb. 1 6. (fftnofgoftdnifeakjaith, 157
_^ .
4. Tho ^r/^/#r^i/ A,, the £r#4//r fa*^/irf;tbc Mini§ will
have f^wcr dpobc«^ ii»Vif jpatb fewer. £cars, C^nfciinee more
^uIc(toefs«(be rout mqre fig^uof God^^nd cafies of Cbrift* £x«
{Kri^iKesrmlife^and cqoj^cficeiii deatliw
5. Iht greater fmtbmWh the greater hi l^ \Vk times ofde*
fercion. incimesoftryal, in times of temputioa, in ^imes of
aiffli^nj and greater help to all .aRive dmf , and p^ffiv^
chmiges. Thou knoweft not what may l^efall tbecTin evil
timcf .ttito thou wouIde(U)e able to commits to fubmit , to con«
jqucr, to Aiffcr, to 4o much better , if tby fiirh were much
greater.
CHAP. XVI.
: ExhoJ^taU^ns to labour for fa-
wng faith.
t to bel€4vt im the L$ri Jefw C^riB h tbt ^n
W117 to h'J^tvtd ; Tbcn be exhort ei to Ish ^* ^
ifoarfoTf snA to get thi f4taing faith. Let not
the e^nf^lMi^m, ef Ooi (eeme fmai ttMta thoe^
faid be to Job^ fo fay I , let not the falvacion
of thy foul {ecm a light thing umo thee. If
„ , , a mui: wer^ wounded deeply,, and thcie were
^ut one pliiftcr .which cojp Id cure^^nd ihi$ ywcre prcfcnted uxjto
Jbim, would be ik)C put out bia hand to receive and apply it, the
loveoiFjife would ejtfily incline him.
Wby.^brecfarco^notamanof us but hath zdeaJilj weunitbj
fime^ and there 't% no remedy for the finful foul, but in the bhod
0fCbrifi : 0,if tbe love v life will cooftratne us much , let
ibe love of eternal life.iht love of our fouls ^ of our (alvation
perfwade us much more to gee fairb^ which ^ri/ Cbrifijnhpgits.
f^vaeion for our fottb.
Tbeceiiredivers thiog^.whicb I will touch upon iatfte finift- 4. Brtodtcfc
lli|20fthiiUfc,rt* Xj iThft
«5»
Bidfoh^tfiMS to MdHt Ch. 1 6rSe<^.r
I. The A4&iivis JNr pcrfWaije and dtaur rbe heart to
'pix( Ont fqt tbis fa vhtg fakh m thtf thri Jefoi Chfift.
• ^ ^. 'the fmpeMmehti tkfid brtid*afl€»i iV6?c!i ftoo f N ftnil froBi
believing on the Lord J^fos Cbtift, wbitb ^^mait aSiry to tth
fwtr atiartmovc; as he did the hdy 9f Afahtt which flayed the
proplc Ih (heir pur fiik.
j» t^ Wf a;*/ or |d jament*, *ni fortherawes eo btted tbi's
beHeVJfigquaJfcyintheftnjI. ' ' .' ^ • • *
4 The f^fotiitioyrs Ot .Aftp»trings, cf ftvtrdl i9t^tfmt ^r^nsk
and ai^medts txrbfcb ititahgtethir heart of n (^nfible finoer,
and which he holds oat as ftrong precencesi why be (hoirtd not
by faith clofe with Jefas Chrift.
Now chat greactiBd holy God, who is the ^^a^fibfr- of fmh^
and fintflier tbereofi whofe word is the wprdoffajtb^.andby
whofe Almighty working the hearts of men areperfwaded to
believe Jet htm fo diM6k «e in fpeakingi and allofos in bear-
ing, that after all bis gracioQi and ' manifold revelations and
offers of onr Lord Jeius Cbriijt, oar unbeleeving, hearts maybe
fubdued.and trae Mth m^ybe wroogbe itoos »ttto uah^ ike
Lord fifus Chrifi la aurr ntkndf4bl^n.
'mm
*mm
♦ • I
SECT. I.-
'7
i I-' •'
Irpeak this day to ah underftandift^ and fenfible pMpte, to
whom the doArinii parts ef oar natural mifery , and of
oar puFchafed felicity are not bidden ifiyfl^rf^ , and ditrefore
I troll that the facceeding argmaents and ^mocivea (bal^ findi
little ftop in yoar underftaodin^ , but (hall the more cafily
and powerfully paflfe down into yonr hearts and affetftioi», to
perfwade and excite you to lay out all your ftrengtb » attd tbac
fpeedilyi to get this faith In the Lihrd Jefoa Chrift t Tbas
then
I twofold la- ^'^' ^^^'y *^' fertoofly confidtr the ftatc of ^i^^a h^d
Iclit7« ^^9* Divines obferve a /ir^/^iV^i9;/!i^/i<7.
One ia Nigfitim , which is mm^ $k$ HiSimi to ipboni
Qteift
- i. .:■
\ _:^ ^
Gh.i^.S«ft.i. for favmgfuth, / ,^g'
Cbrifiis not revealed, «nd therefore cbey do not believe; ie
confifti both ifi ibe abfence pf the quality of ^icb, as alfo in
che^ifr^and JpSirw of faith. This Sunncofthe G^'j^/ bath
il9f ^^ui)(o tbem^and therefore they (it ftill in the regi-
isMij ddrkf^fe^ and (for ooght we know) in tb§ v alley of
ie0h.
. AAoihtrisPffitivey which ii incident uncousChriftians, to
whom the arm of the Lord is reveaIed;Chri(l is manifefted as the
body of the Son by the beams of hghr.fo be by the brightne^e,
and evideiiee of the Gofpel , and. yet c^he foule kdowa
bim not, receives him not, doth not take him both as Zr^r^
4»i Sav'tntr.
* ■
Of th:^ there are feveral degrees ^ %nd. all of them
fearfolly dangeroua , to (peak the truth piiinly, dam^
nable«
1. A ^^eieffe ffegleflhig of tie t^oriof life^ a not , mitid-
ing of that fingolar mercy and goodneffe which God
(lath trcafured in Chrift, and feveaies and ^otfers to finful
men*
2. A fiigktktg efM«oani hu tX^Benciesj which is a prefer-
ring^af it vfttt^arratas before him'j a bellowing of onr
faeartfi Mdfltudies, and labours, and delights, and fervi*
ces, nof oivbim. but either onour finnes.qrupon the world,
in the rivers of its pleafiires , and io ^be mpontaihes of its
profits* { ^
- 3, A nfttfiag ef ku Article fani Conenantt , -which is a break* -
ing off, and vile difliking of thofe qearms upon which be of-
fers himfelf to be ours : we would bring bim to t^rmes of com-
petition with Gnne , or the creature; vat wojuld abridge his ho-
ly tnd Lorilj Sceften^ like what wt pttafe 1 do! what we lift,
luirb6m to.be our Saviutr , and finfie to be our iSn/^r, we
would beftow outfafeties onfiim^ttii our fervices upon the *
Wfr/i) we will not freely and /Wiiy ^anj/Sriti toaiUhu he is, nor
fmhmk tp aiihat he f^efofeth^ or may .befall us with him and
for htm : And folike the vainc Merchant^wt miffe the fearUp ,
becaufe we will m^^^ to the price r We enjoy our feWesftid^
•ndourfinnes ^ aodoBf world too^bac wcforfsl^e ottr mercies
far fyJftgV4nities;Xh^foftti% Clri|/?Ajff ftiU, becwf^thus fordtd-
1 6b Exhortations to I aboHt Gh.i6.Scft.t
• • 'm ■ ■ ' f ■ » ' ■ I ■ ' I ■ I . I I > -III ■ ^ — . . I
I. Cat then know.of alt eft aces in the world, none (o fearful,
h damnabUyZs the Mnhleevhg tflate. A man may lofe everjr
firthiog of his inheritance, and yet faith will bring bim to
heaveo ; he may (ofe every friend chat be hath , and yet
faichmay bring him to heaven; He may lofe every fpiric hi
his members, and every drop of blood in his body, and yet
fakh may bring him to heaven , He may be as poor 4» Jdt^ «s
difirejfci M^avid.ssfick^dS LdtarM^eisforfakon M PaMj^ as oU^
Tided 4i Chrift^ and yet faith may bring his foal to beaveiK
fiat if M man bad as much mfdome ai SUomim^ great$»fje as N9*
iMchadniXA^, ftrengtb as Samp/on, dajes as 'Mfihufidah ^ rUbes
as Dives I were bis dwellings like the doors of the Sandaaryi
and Shaped into the moft imaginable Paradife of all exqoifite
and earthly dcligbcs.' If yet bis foul remained, and expired tm*
believing, if he had notfaiib. Hie nnbilitviieg foml JbaH ke caft
0Ut into thi Ukf which hurnos with firo m^ irim/tono , Revel.
21. S.
a. Nay again> A man may ( perhaps ) be gMiUf of woMrffint^
and cbofe very fowle, high, and crying, be hath perhaps been
an lioUter ^ or elfe an Addttortt^ or elfe a Blaj^homor^ or clfe
a PerfecHtor^ yea even ofChrift.yet upon bis ropomsttco- and
faith in Chrift his foml fisihfavod in tho day^fth^ Lord. For
no former finnes (barll prejudice the foul, which is now truly
^ turned from them, and bach bv faitb yeilded up it felf to Chrift :
But the nnMiovmg perfon , batb ovorj finno and overf gni/t,
upon a fevere and fure account ; be rejeAs his own facisliaAi*
ons by refuiing Chrift : The Law of God will fm him oeu for
every rebellion^ and thtjufiico of God will bftak out upon bim
for all bis ini^nitios tnd confcieneo^mW give op all bis guilts {
and becaufe he is unbelievingyWfll^f 4iftf^ to the mmofi fiat ceafm
on him, and there is none to do/her him, nor be ever able to dels-*
ver hitnfejf. VnbeUef it tindes aB the Jinnee upon the fotU »
and condemnation faft unto the finnes : It leaves the finning
fonl naked to the eye of divine Juftice , neither bath the fouU*
ny fieiter which is ont of fbrifi. O thou who wilt not {if^
the Smtne noWs who wilt not have Chrift to rnto thee^ who ife->
Jfifefi the tender iove ofGod^ tbe prectom Hood of Chrift, who
wilt receive bim for tfay Prirj?, for thy Prophet % for thy King-
In cbc laft day thoa ihalt curie tby bcarc, and tccurfe tby fins*
' and
I
«
»
and cry t^th^ m9UHidu€$^ boc they vfillnot €ov^r ilut^ (a fDtrcys^
bac chat will not pitcy tbee^to Chrift, but htwill not regard
thee; CO Junice,buc it wiirooc hearc chee; chou ivooldft not be*
lieye^cbou waiilvftnot rruivi Cbrifia^ Lorddftd S4^ioMr^ but
thou would ft hdve (be love of (jn» aod (berefore chou (halt btve
the portion of a iianer, ibou Jkdlt n^tfu tiffj but the rndth^fgoJ
Nay, if I he father hath given a^d offered unco chee his own
Sonne, and chou harden cby heart by unbelief, chou wilt not
laKe hixn upon cbofe cerm^s^ I cell chee m th^ name of the Lord fe^
fm^ chat if chott wile chns bid Chriilfarew^D^chou doft btd God
farewell, all mercy farewell, all falvacion farewell, all hope of ic
fare^vell •- and thou bindcft all cby iinnca upon chy foul, aud aii
.cbecuifeofche Law upon cby foDJ; Woe unco chee-« us iester
thotehddfi never keen^bof mi Ifcbou haft, any fenfe as an brdi- *
n«ry creacurey any reafon as a man, any underftanding as a ChrU
ftian,any {rue tUicbacion of an imfflorcatfoul. any conceptions
of bcavfRvPr heli,'- if falvacion be any. comfortable ching^ if
daomariofr bdany miferablc^cbiog; chen, Ibefeecbcheej I beieech
chce,iaboQt^or<fa,ich.getoucofiin unbelieving condition ; chou
pentbeft if chcHf /fay*ft chere,choa arc loft foe cver,fc# that Mieves
00$ jiaS be damned (aid che Prince effdvMton^ refeni nnd htlievo^
"vbywiayoudie.OheMfeofrfraelf
Confider^ chroughly of che Jove of Gefd in giving Cbrifl^snd ff a. Motive •
the love ofChrifi in giving bimfelf, and perhaps this may perfwadc
- tbee to labour for tattb. .
^The love of God in giving of Chrifi. See Joh. 3, i6* God fo i,
loved the ^orl4^ that heg$ve hit mly be gotten Son^ that t»hofoever
teUeveth inhim fboidd not ffirijb^ bm have everUtftinglife, 17.
For God font not his S^nne into the vforld^ to eondemno
-the Worid^ httt that the world through him might he fa^
' ^rd.
(y chis iove of God co (inners : To give hit Son^znd not a fer-
vaac, tu own Son, and no) another,iftAf only San^^nd noc A fecondj
hiionlf begotten Son^ and tiot an adopted chilJer and that noc
for any ill, buc for good; he did not fend him 2% an enemy, but
flj a friend, noc co deliver a poor add mean good, biic che beft
and higheft good , tofave 110; noc to deliver u$ It ocn an ordinal
ry daogejr. but from condemnation ;. Yea, and he is &ac , and
X ^ given
M»w^—«»^"*"
2.
1 6a .ExhartationstoUhoH r C t wi 6,Sc£ l.^
' given, he was not loughc by Qs»buc given {lybiffi; Yesi and no
way dcferved, bac trecly gpveo^ yea, and given to us, not fiiendt,
burenfimirs. i ' > *
Thm h.i{i (hf'^eA this ifjr ( faid .$4ii^co 7)4if iVl i Sain* 241 8 )
Ho'^ thai tbcit kaft Ac^h ^elt vtith me;fdrafmm:h 4i when the L^ri.
h^MUvtreJi me ixto tbifn hatrd^ tboU I^I4edfi m€ met. 1 9. F^r if
Atnan ^ndehts cnemj^ will ke let him go wetlaW4j} Thw bcfC
•twixc rnan and man, bwf faith ibe^peftlc } G^d cemmexd/eth
Lis love towards ta in thM "Ophites wo tsero yet fittners Chrrfi djedfor
m. Now,{hftllaU this k)ve be in vame? (hall God think oft
Chrifi and we pa&by him^ Aall Re give a Saviour, and wc re-
)c<ft bim I (hail b« bring falvacion to our doore^, and wc not
accept oivr? Why? yoa ntedroy Son, and you arc damned,
if you take hinvnot , audi freely Offer him udco you , that yon
may be faved, and (halt not we ftrive for faith co receive
him?
JheloviofChrifti O^bow wonderfull was hf9 iove ton;/
it wasnot a love to lhc/4^^^ %^ngetf^ but lofMen mun^ and
inch a love to fatten manaacbelikci>cannoc be founds fi/if Idids^
fidt hisgtorj to do us good> be htrnkUi himfelflo raife us, be kr^
c^ntoo^foor to enrich ds; hcfsfiodznifrMfed-^tid endftred the row**
traM£iiot^of/htfers^Refroai^hesjCr$feijfjing}yH^rath, Bhodj a^He}^
• Co$$fisSis with Satdn^forrcws in ^ ftml .fiercin^s m his hodj^ZtA %
Utter doathte^hv%fi^(6i[ us, and to reconcile U9 , and AaU we
not accept 6( himf (hallaU tbisbcinvtinef Why/ dGre(^tlibQ
not bearc Chrift calling and crying out awo tbee,iiwff i^ertgfij
fowrowet likf tttj forrowti^ never waS d>fy hvo like to my tpve. O
nnbetieving and finning foul 1 4ook upon me, why doeft- thon
fttjfe ^/?wby doeft tbou hide ihim ejes from tati wby doe(f thou
fiofthinoeMtesat «pr?I am the S^iour offinnorj, and fbere ts
mttf eife hfJ^s tmei thy own miferies might caufe thee to look up
and erobracetnc; And let my love unto thee a little draw diet,
move thee, melc thee. Haft tbou not heard of the revilings
and fcoffea which LfufteiAtd?itr lovo t6 thy foul made liie a wil-
ling patient; Haft thou not heaidof the agomej ofmy/cMi,which
made Oie tofweat drop of (floods andmjfoHi wMt exceeding besvy
w#it i# the demh'iyet wty lovo to thy foal made me willing to d>inl^
th^cttfi Haft tbou not heard, of that defcrcion, and of that
wtatli wbicb made me to cry ottc^ttojGodjufj God^why hafi thorn for^
' r-.' ■ r- ; "^
fJ^m ivf ? And yec o^ love tsy (bjr iaol iQs4i; hk co piile chrough
it: Haft thou cot heard of chat accurfed and defpitfuU isatb
wbic4i I was put ce ; frnmired mth trMfgriffan ^ call ouc of cbc
City> nailfd CO the jcrofle« piecced cbrougb cbe beir(? and yec
my love co thy foul, made me co p^^t miWfjfoMl m offitring far
thy fins. Why 1 and Ciiall / veilt w^j giary under cbe €mMh^ •(
k ftrvant in vaine f (hall I c^mbaif^ and c^n^r S4tan in vaine ?
(hall I beafe the fcorne of men^the wracbof Godr the terrors of
deatb, the curfe of the Law, mi vaine? was not all chisfor tbe^i
ibouldft not tbott have fufteined all this, if I bad not? and muft
ibounot, ifchoa refufeft him who hadh done ic?ar^ yet wilt
ihptt prcfcfxtby /ins before roe? yet wile tbou. not accept of mel
yet wilt choa not get faith to receive roe? have I foaght thee free^
]y, bought thee b dearly , and tbou negled and refdc me fo eafi-
ly? » : . • , .
Thirdly, confider, tbm hajt exirfom med of d Lard hfns 3. Motives
ExcfSinty prevaifcs Aocb witb an ingeniouanacqre, and »#«
^j^/7 with the worft;' when the i>y#/j faw chat theymuftci-
cher ventmre thtir Uvts dt ^fiVytbey would out *nfp the Cawf;jw hen
the Tr^iiiM faw be muft fami(h nbroad, orrepaire home,
he would then back^ U bis fMhtrs bcnft. Why Brethren 1 the
G^wi doth not more need a Kfdfim^r^ and ihtfick^ doth not
more need a TbjficinnjAitn the finmt dotb need« Chrifi andn
Were we in Ai^mi crUkteA inntcincj^ then we need not to look
after a Saviour, but we are fallen>buc we are broken, but we are
faU mnitr fin^ bat we ire tranfgrfffmn from the womb ,
but we arc by natBn fbe Mdren of Mf^biMence ani
vptntb*
Had we any ftock left in oar haridis to fet np onr broken fouls
mgaine^ bad we any ftrengtb- to repairs our lofle, to recoiper our
good, to pattbaie onr own. peace and falvation, but we are
dtndih treffajfes^ Eph. Z^ U^ vf dJLfdUfim-t of the gUrj ef God^
Rom* ^ • 23 • we me all nAthem Strength^ Rom. 5 .. 6.
Could any thing be a TUnl^ to the Shipwmcl^, but C^rift^ or
ani^xf^tolay W4iaii tbereck^^ but/*4iiir then we needed not to
^ve fiic^ diligence foe faicb to bdieve; bac there is js# falvAtion
.,!'..: i • ■. -Ya in • ^
•«p
1
164 E:SortatiMS t(y lahmr •Ch.i6.Se^t
iBiUfy^thifrmm^.und there n no q^aaljcy but ftitb togetottnco
Ctwrift.
k is not the c^nfUenct which thoa inaye(l|Hit upon the pith ,
#/'i»iy^i^i5irfaich will do itias every foans foul is for his owa bo-
dy, fo evefy mans faith is for bis own foul; the wife virgins b«d
no more oile Chen would ferve their own Lamps.; and no mans
Aicbif more then ef)ough for himlelf: IbopghChrift can fave
many, yet faith fa ves hire only who bach it.
< It b not the confidence of a naked decree which will do It, if
God hath decreed to fiive me^ I .(hall be faved; O no
bis decrees ait bis own (ecret waye^, and the way which
he htcb opened to ns , is to get f4$th 'And to htievf #» ^/
it is not an empty profeflion« nor the worthleffe acceffe of
all the creatures that can enfure or fave tb^ foul. Only Cbrift,
none but Cbrift, thou art wounded^ and Chriit is tby plaiAer;
thou arc dead, and Chrift \% thy life; thou art fold, and Cbfift is
^chyranfome;^tboQartan<enemy,and Chrtft is tby peace* The
debts are infinite, t^ curfe great, the juftice of God pure, thy
ftrengtb nothing, and nothing fatisfiea and deli vers bat Chriu,
and none hath Cbriftbuc cbe believer, wby then wilt tbou not
labor, for faith?
Jliotyu0* Fourthly, confidcri CMSi is every way fitted to thy neidi
' , Why / Brcthren^gold will ranfome a debtor to man, it will not-
raofome a (inner from the Law, an offender ^againft God-
Why I look upon your need aright, and then judgCi who but
Chriftfota(inner.
There is guilt, much guilt lyin^ upon. thy foal, and who is
ibe Prieft to luffer, to offer, to fatisle, to take away tranfgreifi-
^ons but Cbrifl? None can blot out the guile of fin for us, but
be wbo had noc a fpot of finin bimfelf.
There is filch, much filcb defihng our natures; poyfoning: ouc:
aAions, and who is the Prophet to enlighten, ^o teach , to
change, to cleanfe fi*om finfulnefle but Chrift? None
can teach us bolinefle, and obedience, bur be who was
Hoi/ $tndefiled fifdrated from (inntrs and was obcdunt to $ks
doatbi
There is dominion, much dominion of fin, prelcribing:4t Lm^
/^^«nai^i»^<^/, fending outidllinfolenc inclinations 1 holding us
' — ■ ' ■ ■ ■ -
Ch.i6.Seft.i. for faving faith. 165
tft a willing fabjedionco every ba/claft< and whoisthciTiirj'
to cwquer cbc bearc , to fkhdm iniquities , fa lead captivity cof^
tiviy tolptfUfpfinclfAlities Mndfovrers^ tp tidthe cdftive g^fref^ to ^^
crcd a thornt pf righfepufnefe^nd fioet in the foili buc ckrifi;^
So that tbe wife love of God hath prepared and ficeed Cbjrift
* in allrefpeAs fucabte ro tbe exigencies ^ and ftraits of a finful
foul,axld bath appointed faith to be that which (hall pot on this
thrift open the needy foul J why then will we not llbourfor
faicbr ,
Fifthly, God bath not only fitted a Savicnr' for thee 9 but bcinMa^ive*
cemes neer untP thei with W»,he deales mightily with thy foul to
teleeve on him, ^ . v . .
Thou haft the word pf revelation {to th]9 very day) whcrem
ibe mfft^j ^f thj falvation id made kffc^n and cleare unto t bee.
Thou nced^ft not to lay in thine heart, ^ho Jb^B offend imth^ .
heaven to tting Cbrifi dotrn from ahove^ or ^ho fbaUdefcend into
tbo deep to bring mfi Cbrifl^ a^ainefrpm tbe dead / But the wr J it
nifb thee even imthy month, and i« thj hearty that is the word of
faitii phich we preaeb. 7 hat if thou Jhalt confeffe ^hh thy motttb
tbelfird fefta.andfialt believe in thine heart that God hath
raifid bim him from the dead, tbonfbaltM faved, Rom. 6.
Thou haft the viotiefgracioHipropofition^ God bath oflUT%
cdGbtiftwith ail-bi* plentifal redemption with hs ftrc)ng
falvation unto thee : yea, he bath affurcdtbecby hn. mrdof^'^^^i^
/r#rA (which cannot lie nor deceive) that if tbotir hhevejt on
Jnmjho$${halfhe.{4vedhjhim..J ^' ..•
Thoo baft the ^ordof injunBion which layes a bond of duty ^
upon tbee, Thi^iehU Commandmtni,that mheluve en the Name Jo»« l^W
Nav, thou baft the \vWi»/;rffi4/r7^and torreQ^on. God bath
/akl that he wi 1 judge thee for not beficving , aYid that m the
fiiarpcft ^€tbodx)f expreifionj He that believa not JbaShe dam^
meet -
Nav tKoa htft the *w<i •f ,hftcrMl»n and gentlt- intr»»tf^
God ffooprinftoitely belo* Hi mfeJf lie doth ftreine cartefie wth
ihee,G >d doch.*//"w* itubj tu, and m.fr*1 r»«» Chrifttflesd .
tp A^^retti^fil^d to God*
»« •
/'
N^yihooriiaftthe. vord »f tx}>M0tic»i why wtU. yoo ootc
Y. 3
t66 Exhormions ta Ubour Cfa.i)5.Se£);«i
ieUcve > why will yc ^ /« j^»r fins / why will ye iK>t come u
me that J OH may he faved f Haw i^fum w^uld I havf ga-
ihited tktt f v^& ihi daf Uffg^ bavf I (Irttchtd forth mj
ItMxds. *
Niy, thy ftnhliif^ruvis the v§rj heartefChrifl,(higrbvei
4athfi¥! HJiMuf) he cooiplainesof thatflowneffcintftybcaft
to belicve(C7 fi^i» of heart to ielieve^ ^•)nay.anil he (beds ttsM^
bccaa'c thoudoft not believe, and rcctivebira, ivhen beCMw§§
vearihecitjybetreftoveritj O HiernfaUm I thoH that ^ f^$.
How ^ftiH w€u/i /, ^ct
6. Motive. . Sixcbly, coofider how tinreafonakle , and rnnetfUal^ md faiftfk
a thing it ts not tereciive Chrifl, being thus revealed and of«
fer^jd,
f. Therein none who have rigbc co thy foul btic Ood and
Ghrif(;Otir fouls are G^ds fi^arl^manfhif y and Chrifis pmeh^tx
Why tben fliould we not give to God that whif h beloDgf to
God, and to drift that w^icb is his owa ; Te are netyeter mm/
faich the Apoftle, i C«r. 6. 19. 20. for je mre bought with d -price,
God put forth bis own power to make 'thy foul, md
^ - Chrift (bed his heart blood to redeem thy fool-, and yet wile
thou through infidelity with- bold it from him > aad
~ pafTe it over into tbe .pofleflion of a flranger, an ecie^
my? .
2« ChrifiouubUs all Merchams for thy fottl^he Out^bids ftn^
and beout-bids alltbe world, and he outbids S^aam, C^m
the Sonneoffiffe ghveyottvinoyardsifsLid Saulf cnt^ (itme {[ive
thee tbatwhichCbriftcan? can the world? I^tthem iiowiip^
pear and declare their ftrengthandtreafury ; fs there any ooe
of tbeoft that prefeots redemption onto thee? Is there «.
ny one of them that can procure reroiffion and pardoning
mercy for thee t Is there any one of them which can facisfie
the wrath of God forthee? which can make thy peace,
can prefenttheerigfateoQs before the judgement ieat?
can fettteeternai life nponchee / All this can Chri«^, do, none
of this. can they do» •
3. Thoucanftnot^j^^/;^# 4lof& hj receiving 9r behe\fimw
. ett the L^ijeftu Chrifi. . *
Suppofe it coft thee many /furj, and many prayers^ and many
fearchit/gtf add many remtings , yet Cbrifi Will recomfinc^ ^a
fbe/^
H»4n
Ch. 1 6;Seift.i. for failing faith. y^y
" I '■ ■' ■ _ - •
tbtf^ in a momtntiOne word, I^^m thj falvadoft • It u IJbt not
gffM^ I am tbine,ts thou art miocr chy fins are forgiven thee,
will be a day for all former nights.
Snppofe that the world doth caftchee off , as they cafi him
etft iff the Synagogue v^ho beUivedand frofeffed C^rifl , yet Chrijl
will cocnc onto cbee as onto bim« And as Elk^nah (aid to Hanna,
lSaiD.l.8. jIm not I better then tenfonslotzs the Prophet anfwer*
edthe^Tiv^ forthei^iifii^^^ taUnti^god^^iU be better unto thee ^
2 Sam. 20. 9. So will Cbrift, be will Aipply allthy/0/Jri, hewill
be better onto thee then yHJfes and lands ^ihcn fat her ^r.i mother^ ,
4m hundred fold better in this tife^mnd at houfand fold better in the
life to com*.
4 What ])x^ extremity of fhjtme and blackncfTc of confufion
vnW befal thee ^ if thou be fo wickedly Qnreafonable to keep
off ihyfotti from Cbrift. When thou art cited before God
and Chrifti and the holy Angels and /aft men , And God
Aiall demand of thee, why ? whom bait thou fcrved? upon
whom baft thou beftowed thy foul } who was it that made thy
fcwl? Thou Lord, who was it that purcbafed and redeemed
thy foul? Tbou Chrifti and who befeeched thee to bring back
thy foul; Thou by thy fervancs in thy Word? And what did
they fay 4mo thee, which fhould hare prctailed upon thee f
Tbcy did affurc me in thy Name , that if I would conve in,and
accept of Cbrift, J (hould have favour, and pardon^and eternal
fife; and what did keep back thy (oul from accepting of this?
ft was ftich a luft that I loved, and it was the world wliich
1 preftrr'd. And wouldefl thou prefer earth before heaven > .
thy profit before thy foul? nay wouldeft ff^ou prefer a bafc
finncbcforc a merciful God, >nda bleffed Redeemer? Thy
owo month doth teftific againftthee; was not my mercy hee-
ler then a finne P was not my Sonne better- thena finne ? take :
him all ye children of d»rkneffe,fcafe on him my wrath to the
Tmofl:, clofc him up in the lowcft pit of hell, confcience
law on him , and fling him for c^ er , fire an<t brimftone con-
me and torment him eternally, he (hall never have part in
y. mercy; be fhall never have portion ifi my Sonne; Hc.
iH never fee my face norheavtn , who preferred bis ftnn^;
.•J delights ,- his profits, before my love, my nKrcy,my Cbrift,
ndh'tsownfouL
- Uftly^
■ -i I 1 - I HI— It ■.! w iri' «• II ■" ' « TiMiw ■wmiBi —■ ■ Ml I ■
1^8 ,ExhortathKS to lahnr Ch.i 6.StSt,'i
Ltftly, /4ir6 tv0«/^ d^griMt things far fW# , aod 09rifi would
do vpondirs for thy fcml^ if once thy hean could 4^e fcr(^4dtd\to
eofifent unto hin^ , and Co ace0^t of him at" Lard d»d Smd*
I
OHr^
^ I ■■ I • a*MMMHi rwmmmmm mammmi^m l ■ i I ■ ■ »m ■ ■ ■■ -^^ "^
SECT. IF.
Secondly , lA# impedimtentf jind hhdrn/tcej. ^
qbj. C Ut' now, 4$ the £«ifiiicA faid, rii^# liw^/^r, x»hathin»
Sliders mi thai 1 may not be ijifiizcd .-'. (o you may fay,
wby f her is fhriftki out to the life, here are arguments farre
enough to draw on my foul, what hinders chac we doinoc be-
lieve an! receive iS^;^ ?
Sol. After all theleaifcoveries, yet the heart ftands off, aod
uhy? becaufc there arc yet manycoids with which the fool is
held» there are yet feveralioipediments which do intangle ani
feduce the heart, which keeps it down from njountiog and ri^
fing up to the Lord of life, ^gainft wtiich wc moft earncft-
ly labour if ever we would beleevt in the Lord Te/us
Chrift. , V
I will touch fome of the choifeft of them..
I . One impediment to faith is that »4[^i»r4/ $yfihoi/m in the
fons of men. You know that as in the concodl^ion or digeffi-
On of meats, that which is a prejudice to the firft cottcoftion ot
digeftion of meats, is a hindrance to the two other , and as in
points of demonftration, that fcruple which \ycakens the appre*
hcnfionofthe troth ofthcpriaciple,it ever difable the ftrcngth
. of affent to thededoced conclofion. . So is it in divinity^ what-
foevcr vile quality in the foul prejodicetli the reverent refpcas
of the moft common and firfi truths , it doth liinder ic
much in tic embracing of the Ji-z^eiiJij?^ rri^/fo, which receive
much authority and ftrcngth from the grants of the for-
rnjer. ^
Now Athtifme^ it i§ a (lighdng efuarrel ^ith the firfi trmtbs :
An Athciftical fpirit, it bath moft fordid and loofe concepti-
ons
.SeSL 3w ImpetBmemsto beteeving. 1 69
enrof God vcA of bis Wordstt doth not fee op G6d in the greac- .
ocffi^ . of bit nature, tod Majefty of his Aecribuces , and Ancbo* *
iriiyofhts Word; God iookl iioeKke tGodnrico himi nor
docb the Word of God work npon him Hke the Word of GodL
god is not in all his thoughts , be doth QOt really conceive of
him, as one who indeed is omnipotent, and (o holy, and fo joft,
andfo merciful as hereveaks bimfelf: Tbofe fweec trotbs of
favour^and fcindm{ft,an4 mercy 5 and the blood of Cbrift,
they are either nothing ro htcn, or as empty notions. Tbofe
fliarp threacnings againftannnbelferngperfon^withcondesK.
nation,aod wratb^and bell, they are as urrible fabbm and fear*
crovres to him-. He doth not belteveanyfiicbdifpleararef^
nor torments, that thus it fliall be indeed., ^ovr how ctn the
foAl be mclified to believe in Chrtft , to part with its deare
lofts, wkb its worldly advantages and pletfures , and to fnb*
aitt tt felfe to the Lawet and Scepcer of Cbnft , when at it'
doth eiprcilely or vertnally deny the uw^ureof God ^ and the
power of his troths^
Didft tboli indeed beleevethac /biv im# 4 GoJ^ didft thou
indeed believt' that bii revdatioBs of mans Gnfa I mifery , aad of
his fincolar mercy in Chrill were ttne and teal ? Didft thou be^.
lieve tott God barti wratb, and Uacknetfe of darkceis, and vi«
Ml% of vctageance for ever to be poizred on the onbeltever, and
that the lake which bnmes with fire and brimfione nfiuft bo
thy afliiied portion, (as God bath fpoiyrn?) how conidft thou
Ht ftill, content thy heart, tiegleft thy (alvation by
Cbrift^ ftind off frotti the wayte j and endeavoors for
faith?
Theitfore to remove this impediment, beg of Gsdta (•rglve^
and €mr$ the %/4th^fmi of thy Spirit. Strive^to fet up the jm^
Cad in thy mderftanding,andto believe that he m rl^ Lord
H^bo witt mt Ifo. Whattoever he bath revealed himfelf to be
sod to do* Why,thathe.iS|and that he wtH performc; that it
is thy doty to reinco from finne to himinChrrft, and if thou
ileft retarne, be vri II in mercy fpare and delk^ ibffoml from tho
ptt, tecditfo h9 haikfomtdd rMfom^i but if tbon wilt not return^
hff wil bathe the fword of bis Baming jjuilice for ever in the blood
of thy roal«
%. Afecond impediment to thegettmgoffeithis^i;f# ig^
Z n9r4mc9i
I— >!>!
i^o JimpediiMnfs $fi hehewng. Cb.x6.Sed«a
mra»cf^ Whar(otver is v»mT$ry f 6 knoWie^ , tbkc ftine m
CMcriry to iiicb; for though foitb fctt not in grotnid in nB*
toral rcafon/yct ic muft have divine evidence co Ihew tr
iit objcd; tnd way, and caofes.or eiie it cannot be wfougbc
iniheloaU
Tbr Cooi .muft have //jir for all ir$ 0iffribinfiv4 ^rsti^
€m I for the f7# to fee, and tbe nnitrft($nS»g to perceive ,and
for the Ararr to eiBbmce.
Now tlifsistcwbich:kecps men off from beleeving, they are
I- Firft,ottbeirown/!ji/Wr»a^ifrtf0, they do not kr>oiv their
nativity and con0ep€H>n;«^bat fin is^ aor what beiongi to fin-
nertvbow abocDf'oable atid vAe' tMir nictfret are, Without all
go#d, and like afoontaineftili ofaltwitkvdneiTe; bow de^ktim
ttff^aflis mtdfins ; boor totaliy defiif d , frooi th^ etti^it pf tim
heaita the f(ili'9ftbif^$r^ How perpecnally rebelUous againft
^ every preempt of he»ven,aod kovr fi gbting<of rbe tetadcraolfaK
vation and mercy^ : • < -
fre him not atmcd. and letting cut againft tbein in ail rbe
fhr€mmigi and cmjis 9fhu £4^; at fta/Aiaa in MapafGige ^ lie
adventured oki^for fo /^irai ii# %^gft^th$ Lari^rnhh ^fw^d
m$ hu Und readf x^ deave bim afaoder. ' So men itft fecnreff
in their namralftate ; talk what yen wiH of Chriil, and ^
God, and of(iflne, and of faith, tbey are not moved » thejr
know not tbefearfbl iflnes of a natural and unbeleeviog con-
dition, tbey know not tlUc God vtiUjudgeotbem and condemn
them for ever.
Thirdly, of tbe fxteJUmits &f Cbr'^ what be ii / wbitfter
Goj.or nian,or bocb, even ac it pleafetb bim , b&t Atvourty
what be lain refptft of bit Natarct, in refpeA ef bii Officet,
in refped of bii Anions in cefpeft of hia Paflioo , in wfpeft
of bts Benefita, inrefpeft of his Venues, they underftand nor
tfaefe tbings« How God biih manifefted love inCbrift ibovr
Chrift maoifefied love to them, to what end be was made
man, wbyJMinifters pre acb bimfo mucb^wbit is more in bina^
then in any other; Alas tbey tb ink notof ebefe tbinga, tbey
know them not« Now brethren , bow is it pofliUe foe the
foul to believe, or to be pcsfwaded to belieyeio Chrift 1 o# to
labour
3¥
— •' ' - •• 'l I ' -■ -'l - - I I I ■ . IL I • ' •-
Ch.4^.Sed.d. bi^Kdimivut9htkpvhi§. iyt
ri>^1
JaliOBff for cbff ;9v<^i#iiK /4<iifcwlqcbi$'a firaoger ta it felf, cd
God.toCfcrift?
Ditfft thofl indeed knov thy condttioa to be the c$ftdkim
pf death ^ viOvAdta tbou ootiDike oat for the L§rd §f Ufr}
did(t chou indeed know thy condition icobe ^t€$niUhtt^f4n^
«iii;,\v6ulden: tboii ooc ftrive to get mico the Ihtitw •fpnut ?
So againe, as Chrilt ^ikexo f be wonmii, JfiicM kwmfl tkt
gift rfG0d, and tfbc it is tbai/akib mma ibfg, gitfg m $0 drittl(, $bsm
Xl^oM/d^fl haut asksd^f h:m ^ andhi ys$^mU6avigkv4H thfi living
rfMT\ John 4* lo. O if mto did know wDac a giftphrift
wts; If heaven and earcb /men and Angels bad fiudyed the
hel{ti of a ppofe (inne^^ tbiey. coiikl acverbaye imagined fueb
• remedy a« God found in giving bit o«nr Sontie; NoW|tf
inen did know bim arigbCi wbac a Re^eemer^ wbac a Lord be
i%i V9\m, living wattrii in bim. Tbac to faim only cbere is
iififoTXh9diad,mnwj^fwfi\€finnir^ fatisfaSimt (ot gniU^
faMpSMion Uh the fpnl^ aiPmmnu for tnffaffts , cQi^^n for
Mftnffi/Jfalme fot W0$fnds ^fulviiion for cbeir pcrlons : Why ?
how conld ic bebot cbar they Choutd askor bim for a dr»p
(at leift) cf ^anr, for fome faiih to receive bim who is
tbc fnMaim 0fgraei md tiftf
3. A ct^d nopedimeAC to tbe endeavours for faieb.b a e^irii
ۤ9^m0 i^noitiral rightM^mffe : . This was it whicb kept off
many of the ^lufrif^Uf tbe Text (aith , That th$j $rmfied u their
0mMrigkieufrefe^[t^fthhh ^Mcdtht ftnmttiM pfthe Jtwei^
it caiftbioi flat, that tbey doted fo on legal abiiiues. When
A butt heait bath prond-- inaagiaacfoas of CbnA , and peace,
nnd fiifetyfromfomething within 11 fetf, why? Ic wilt never
look ator Chriftr A pro^ perfon who hach moiiy m bis boafe,
lie feoraf^ to bo beholding rohis nerghbour; the proad fin*
8«, who coflceivts that all is well 'cwixt bim and God , ai^
ikaelie batb done no man wrong, and none can fay iiaA
aabiseyo^ befsnieitb^r wbora nor cbiefi and bis heirt ii aa
0Md aa rbebeft^andhis awaniogsare alwayes bone((> and
aioMcan tax bm for inffi(lte«) and he bath kepf afl-God)
Cofflmanteenrsaa wett as -ever becodld, and ho barb had a
good belkl^ (be thanks God ) ever fince he wat borne« 1
ceil yoo focb tf perfen wttl nor be bebofdiag to God fct
Oirifti lir%eXi«hit*^<VM>iob)>at^ C& j^hhy^fttds nit the
Z a . Fhjffieian
" I I ■ I ,,hm<
Pbjfieiim nekbef flitll yoo pcrf«a4e hm.to mntm far Im
fiiincs,or CO nfHn^wad lo fsn i»iib 4if$r Cbrifit i$ dmf Um^
/r^tnd til his owo vaiae coofidMEcei, and tapttc tuibiclf on-
ly opon }efos Chrift i he crafts loiie ktftd by bis good deeds ^
Md by bis good mKHnmm.
Ah foolilh tad icdttccd ibri f Who hatb hwkeked tim r#
f^rfal^e ildn0 0VPn mitws f Tbiiikeft tboo thu God would
iiavc fete his o«dySome> tnd to pooce out )^i> ovn (oale
forfmncff, if ibtc yet there fatd bceo tbiIicyianafuliD;i0lo
bave purcbafed bis oirfl ftfety tod bippioefle? And doeft
tboa kc no finoeio cby felf, which mty therefore for ever
tbrudthee off ffom rcftidg iipoo tby felfe? and tre^cby
wof ks fucH abfoltct boctomes tod fouodattoos , when cbe
Heathens ctn match them tod exceed them? or cannot Qod cfpy
t flaw in thy Ship, and roach faife cooveytnce in thy dcie*
tnd much defeAincby deeds, who can chtfrgg f^Jlj^ mfH$ thi
A^gtls ?• And are tby metniogs tnd works fo good ^ while thy
iiearc is yet fo ignoranc, chy lite yet fo propbaae ? Can what
tbou doeft iiode acceptance or merit ^ when, yec dkni
crufteft not on hhn who only is the mmriif^f e^fimm} Tbinkcft
thou tby meanings can be good , whktu diflioooor the &«
Jemfiim fy Chrifi^ and tbcffg^fieffe tf mercy ^ O nomy lurethrenb
the ibul is the paffenger « graces are the failes^ the Spirit is the
windM^ Chrift, only Chrift is the bottom wbichearries tU Ufe
tnd fiire to heaven.
Nay, ifcbou canft fee a Savioar in tby own good taeaoii^s;
if a Saviour in cby own. good worksi, a Saviour in toy part
or degree of inherent rigbceoofnefle) either inward, fpr the
change of nature, or ontward for the emprovement pf life «
tbis, this will keep thee and Chrift afnoder. No man, will
labour (or faith 10 ^ib»f)?» who hatb a faith im biw^lfe already
as his own Savionr^Thetrfofe as they in the Aa$ of tbe \^^
feftUjy harm A ihii^ ippk$ when th^ cmm f hititv^ im Qbhifk^ fa
muft we unbottota f>\a fetves olwxt /^veK .R^n^ftr^ om
menflr^m ragi, Mor ^m felvei. im ipfi tmJi 4^s ,- lay fltC
before the nercy>-feat, cry out with the Leper^ I mm mKluMe^
mnUM; with Dsm»l^ T« sm hlmgs n§thingkm emffujicn , fom
## hMvifinmii with D^vid^it^itrn^fUtejmlgfmeni Tfiik^tif
^vm$i fim hfihj fight fiM n^fi^fi ri^mi kej^i^df Wicb
ihc
' ■'■■ ■ ^ - - I . - I
Ch. ig.Sea>». hfedimm* ioieltnm. no,
tkt PmUifsm ftifid aiJT off Md Ay» L^d h mttifmlH ms,
jhmtri mthP^mh i comma ilmgs im m JmmgMi dtoffoM
fmpstifon ^fCtrifi, MiJJ^s to hfomklmA^ ##i taping
my o^m ngb^omfmefo , km ikm mUtt if $f fgkt, with chote
£Uirh eafl (if we bad chcm) mr vorf aromu to tht cirtb before
ifae Lsmkjtod fay ho owfy is WoNkf.
If everiboa woaideft gee to ^A#m hCkrifi, labour to gee ^i«^A<n<l
the mooacainesto be /# wiir J, tbe high iwo^gimuions to be cafil^^^^ ^^"
i/»M. to caft lA/ /Sr^ouc 9f$b/fiifz There is nothing that l"^
have been, or have done, or do, or can do , which I can trnft
eo; / /fol(^ for tbo livbog 4momg tho imj, whiles I look f or a Sa-^ .
viour in my felf. He is farre enoogh bom fafetys who refla^
on the atmo of hii fUfl^ and we Aall never dofe with, or wodg^
nifo Chriikrighuoufno^, until we can ^ in matter of meric ot
juftification) dtny o/rr own.
4. A fourth impediment to beleeviag if, the Uagno of tho-
hg»t witbfifim : Lighf u oom^ into tho worlds Jfmt men iovo dark^
00^ r^ibor thon ligh$i John 3 19 Simu abfolutely doth not
prejttdice the concrad of the fooie with Chrift, for Chrtftr
doth not negotiate f6r any foul.bot the iinful foul; He doth
fiQC come to a perfon, and fay* if thxm:haft^no fione, I will
bellow my ft If on thee, or if thou haft not committed finne*
I will beartsdeemer.aSaTiour nntothee. Onoi the^/^r ^
(h^ it only to tbefiomn^ and it is none but the finner who ia
%o bdeeve in Cbr ift. But that which hinders the contrad:
^cwmtc flien and Cbrifi; it it the /sv^ ^f /n : Chrift cofnes in -
flie MinidryoftbeGofpeluncous, and reports unto os our
oron exce^mf/mfmimoffo^Ani then 6« oxooedinggrMCioufmffojKRii
tf>vic<t the rout { by manyfweet and tender arg>meois) to w^
cepr of him.to be Lord and Chrift, and affures 4 1 of pardon^and
ftgbteoufnefleandfalvation. Now faith CbriA^ that which I
re^nfa^ of yoais thit, lea ve bat your finncs , your (inncs^ which
will dai»neyon»andIwillbeyoi)rs^ Why^ faith the foul^^
Chiris bat leafon, and I will hearken to it, well, then faiib
Chrift, go and qpitfuch a luft^thy oacleanaei&^ortby Sab* '
bath breaking, or thy drunkennefle, or thy. kvd.focitty , &c.
Why, now the bafe and fooliih heatt faUsoff, I cannot live
wttfaoQt. my nature, I maft and will be. allowed infuchacouife;
The hcvt stfuhue,OjA|i^aiwJ9#4baUjio^go,naya0ythj^^
Z. % tbi»j
k«MM^
174/ Iatpctihmittsiobd»wi^i- Cb.t^^Sed.s
^ rbit icift, Imllnever be* divorced Irom^ic, iif 1 oty bate Cbrift
aoii tbt€ fiiine loO) wcnindgiMNf. *Tbu8 (lielove of (innc
fteaks away fl« beart, it be(l«ws chc heart tUt mhtrei naf ^it
inflames an oppoficton againft the Lofdiy povrer of Chfift;rbt
t'ouiwill nevef yciid Wixd^mimtin^CkriftfV^kh dciigbfsin
the fuyjeilionio fi»,
Britbren, if vie c^akHmt ripoptbe fecrecs of mens hearts
unco you, you flicuM cleiriydifcerDe, chat it is the /«9f rf
femf fm or other which mars all ; men (ofc*timrs) tan make ho
caceptionagainftCbrift, ibey feereafooenoogh ro come in
ttnro him $ chey knoor ibey cannot be ia?ed wt cbout bim » but
cben they will not leave their (inocs , ic coti their fosJea
' CO thmli of fiicb a divorce 1 come on it what iriU
they will cake their pieafure, and hold faft their wicked^
ncrfe.
5. A fifth impediment is the mr/i^ ; IhthcmMtn vfh\ Iwv
$ht h^iHir thMt€9m9th from God Wj? John ^.^^.Jbcpffiuofit^
Hi tvtnt Mway fcrrowfti/jfar hi had gnMfijeffimis^ Mtt 19. t%^
The Ex4mp/es §fif^ H^vf mj of tki t9$ltrstW ofiki ^kmriftu i^m
litwd c9 Unit John 7. 4$« The Urnrs of it , tbe foan of tb§
Jewn kept off many iximcomng to Chrift. Tbe hffh ofit^ mA
oroffoi^ He th4t^ill hmj Di/sifle nmfi demy himfiif^ md tJ(e mf
bis crofftdnifoUoiomt. Tbe atros and iboDghts of it, wbe» m
man mifukt oartbfy things^ znd witt h rieb^ md deronrt aH bit
precions thongbrs,to compaffetbat which will be but a&-
ther,ti chorne^ vanity or vexation* Pre^ men to laboarftil
CBrift, whyIwehavena//4/)wre:preire to frequent tbewayea
of gctcing faith, why I we muft not negl«ft our callings. Uigt
chtm to embrace Chrift as Lord, to (hape and fafhion cbeir
hearts and waya according to bis rules, after hfs righteous Laws«
and rodenytherorelvesiafomefinful compliances, O then we
/ (hail not b^ efteemcd of, we (hall be derided aild fcoM tt at
vaineandfingulai*.
O tbefe femble things, which we can fee with our eyes , and
gvafp with oar hands, cbey put us off frooi tbe great moments of
cur heft and eternal good.
And what are the honours i/rMr w^/J, but as tbe (bade of
febe SMna whtcbaveiy difcotftemed ctood iod fnwri rkri^ves?
..-../- and
— 1 ■■■...- ^
Ch. 1 6.Sed.i.. fmpedimmutoi>eUtvt»g* lye
«iid«liacited«profiifof k, butbeipcs of cbatf, which my
iviode from httvea may fcaticer? and vhac ace the fnenda "^
of it , hot a goardi which any wormc may goaw out and ihri«*
And why doeft thoa fear man, wbofe atmoft power cxcaeds
OOt tkf taif^ mutftitttfi tiit tbM God wh^fi wmgtdwci C4n* feoJU tm
thjUuti and why wile choabcftow Atfiremgik iff thy tim$, to
ger no more then notbiog, and in the mean cime to lofe eter-*
m'cy, a foo), a Chriflf, a hcaten> y ^ tbof it is, (he poor creatures
(at the heft )hat our fervanuhave got oar bearts.wbiles Cbrift
complaiiies againft ns, we withhold oar fouls from him, our jaft
lord and heft Mafter.
- But if there were not morcgloty in Chrift, then honour in
^ world, if them were not more gaine in Cbrift» then profit
m the world, if there were not more love in Chtift^ihen frieod-
Ihip in the world; if there were not morccomfort in Cbrift^ then
Mcoinragrmen*s in the world; if there were not more fafeiics^Q
Chhft, then dingers in the worid;.oay, if the real aad crueexi
cccdtags of infinite betiemefle, wore not on Cbr ifts part, i dai A
not fo to encline yoor hearts for faicb in him» fcc.
Sixthly^tbe eltnningi 0ff$atttrMl unhtlnf^^xt a great icnpedimeot; 6^
I will Mi^ fpeak of al of tbem^only 1 wU dilcover a few^all which
are hindrances.
ImsglnrntiMi ^fimffil^ifitji ft tanoot be, that if I (hoold Ia» ^'
bor for faitb, that ever I (hould get it, the intentions of mercy
lienottbac way,Qordothe ftceamai of gr^acioufnefs run towards
liich a^deepi]^ finfbl and guilty fonl^ my fins are grown to focha
vafhieffeof provocacion^as tf all tbc Angels in heaven (hould be
fenc unto me, I caniitiKver credit their talatioaof bop^ or perc^ ^
unto me*
Now when the heartia th«t foKfMt^ With a ficeogthof
MMsctiCt that God never dfadtnor will bend the curiemeatof ^he
Uood ;of Chrift cowards cha ibul ; Why 1 the hanis fmk^
DO man will * be periwaded to compafle impoffibili-
tSTf^
Afprthenfi^^ of diffiadtp, . Vwhlwf fets up a L}^ im €ve% y > i;
Mf ik, and fo keeps off iron all endeavour : Fiifi, I (hati never \
be able to ipare time J (hail never be able to pray> I (M\ never . . |
heaUe to.kacp^^oh«iacfr4 couefii^f fluirMawc be able to ieave S
fuch . I
.A&i
,176 Meam to git faitk Chht6,SeSt.^
fochfocfecy.Khslliiefcrbe ible to deny tbeworid, fctnnoc
take fdcb piities , I cannot waite , I cannot cell bow to^
get offthefe finnes » tochtoge tbit btarc, to bring irro yield to*
Chrift. •
}• ^ifcoarfg 9f€arn4U reaf^trngs^ whicb try aH the promifct of
God atabumane bar^difputingi againft |tift preceptt by «oQjiafl»
praAtces, and the andtrtakings of a great aad faithful God^
by the (hailowoefle of a Mind an4 proud and weah'
uodcrftandiog, throwing *up infinite eiccptionst
4, hifiances offenfe anifi^tmg^VJhy /if a man will fudge of God,'
by w hat be alwaies bearf and feeta within bimfelf^ be (hali ncvtr
believe.
Tea, if I were now fare^ I fiioald have mercy, that Cbrift were
mine, that my fiot were pardoned^ if I coirld fee my heatr
changed, and (ins difperfed and fubdned, then I would put oat
for faith, and then I would fook op to Cbrift. And wonkiil
tbou have tby cure before thy plaifter, thy health before the
Pbyfick, thy life before thy foal, the portion before cbe perfoo;
ibynonefaft before thy meal^tbebenefita of Girift^ the fcrtocs*
of^Cbrift, before arift himfelf.
••
1 ■ ,
SECT. nr.
' TbkMftkt Mtm$t.
t ' »
Now Iconetotflreftyon noto the nfe of fiicb meanew
by which Godworkcs tbit la?ing fattbincbe hearts of
«ien«
Wbere,prefflife with rae feme partkulaci.
f . there \% no fuumrMp^ft m nun u frnhc^ a canle widiH>
btmftlf; Tint gf€Mt grscf ^t^A is no fruit of cbe wifdomc
of the flcih, nor it it rite binh 1/4 twrrupt wUt^ if it were poffible
for a natural heart t6 fee all the ezcetlencies of Ouift, if it were
poffible for bim to draw out and heboid all the trgomeore 6(
Scripture, yet could be not by hiaown ftreogtb makehta own
keaR to belief.
2. The immM4i0 4HfdfiUc^i 0ffiM i$ $bi iSfirk 0fG^i He
mmmfm,^
QLib.Sedi.3, Meani to gn fmtb, lyy
"" k is who isfri4Ur thin the h^art , and who can perfwade , and
draw €liebearr» and urbacaochange and irnew cbc rptrir, which
ciUkbeccncwcd by him » 4Mrill nevec.be moved to bdleeve iq
Cfcrift.
3* There are KWMifr/ d^mmtA if G^md which God doth
ordiaarily bleifle , for cne prodadion of faicb { as he hath
ordained meanes , for ^e revelatioo of Chxift , fo he bach
Ukiwik confcoracedi meanes^to lead the fool qnco btm^co implane
faith. ' '
4. Now thc^tai-imd ^rihuirj mi4m0i by which gU t^irkfs
fmth in the beam of men ( I (peak of lucb as are come to dpe-
wSt pi ^t^syxtiht freshing $fth4fVifrd.
SoASs 1 3 > %8* H^lt^n th0G9niUi3^hemrd tbiijtbef mnglAd^ 4mi
gUrifiediifi 9F^d ifthi Ltri^Mi Mi mmy 0i ^tre ^dfinti to r/#r*
. msl bft Mi^vfii Ronu i o. x 7. Fmh $mis ly hearing^ hMing
(f $bi JFitd of Gtfi^Eph. 1. 13. In whom ye alfo trnftii^tor
tAa^ fo k§mrd tho w^rd of tf'mh^ ihoGofptt offottrfatvM^ ^
tUth .
' Tbae the Word h the Miniftorial infinmont , whichr
God itfetb to beget faith in Chrift^may cbtu appeare.
I. It is that which Hfcomn^nto^ tbofotU Us extnamo mfofj
mdgroMP n$$dof Ckrifi ; nothing quickens the coufciencte to
that rf/lr;rit«#vi4^w#} to the cleare and true fight of the oatural
ftate, which pricks the ibol, which in a fort compels the foul
to look after the Redeemer of the world^as th^ Word doth. Yon
fee it hath bceki tbdsformerlyi that wfaea men have heard it, it
bath aofolded their ftate onto them, it bath broken all tbeir
proud imaginations^ it hiih diriven them to tbeir feet , it hath
made them to cry out , wion dnd trogknn Tt^hAtfiM too do toko
/avodt
' Yea,and we find it inexp^nence to be fo.tbat the prelcbing
oftbeWord,(co|iens the eyes offtaners, it frames in tbem the
ienfe of .finfulne^ » and accurfedneife , it makes them
iadeed to fecUhe need of a Pbyikian of fuch an one as
Cbrift*
a.f t is that Which difcoversayS^iirir /ar 4 irot^on jSi^iwbich doth
flBveiJe»aiid procbime to poor finners Articles of peice in Cbrift;
it mikes known the great love of God and Chrift, and how
4i«tCbnftis the Sonne ofOod^aod .«a» fent by XSod, and
Ara ' fatisfied
■f*"*"*"^"
80 Meant to get faitb. . Ch.i6.Sedk.^
- - ■■' ■ I 1 1 I : >
Apoftic fpeiks,G4/.3. (that is), feconvtoccd oiraM dkiescM*
cerning tby ffofMralfcif;, tbaccbOQftrc faine to fall down tod
cryooC|0 Lord^lam hvcUm^ I am ifncU^me ^ lam uncleane^ft,
Biiierabk wretch, a loft perfon for tvtu vtnkffcthau (Qbevir great
compaffion to my poor foui;Tbts cocHiuton i$ deadly and bar«^
rcn, I am full of finne and witbouc ftrengc^^ and chis condition
is io fearful, chat verily I willoocrelltn 'it^MtHAmiirethrfn
pyhat fbaB I do to be JMVidUi $hmr$ m halm in Gikad for a wound-
ed foul f no City ofrtfuge for a diftreflcd finner >no Rdckoffafo^
ty for a (hipwrackc perion? no bope of falvation ycc left fof
me ? . -^ *
2. Then ft^Jythe hope^^ofa finfmlfcnL Why ; thooglitboa
bad been very wicked » ^nd haft exceeded in ttanrgreffionti
yet there maybe hope. Tbe6oj^r/;ic iirtbe cap€ of gv^ b^pe^
K is that which thrufts out fome (igbc of land to a tofled-
(inner ; It is a roefiage from heaven , proclaiming both tbe
hope and poflltbtlicy, and alfo the way and nietbod of klvatton
for a (inful perfon : Look, aa the Law points ost awayoffsl*
/ vacion for a,righteoas and innocent man, fo the Gofpel dotb for
an offending and finful tnan.^ Therefore ffndy it nmcb/talie
fome accurate paiaestobe tbrougbty and«reilly informemcd
and convinced, what Godt difpofi cioos are therein tweakd to-
wards (inners.
Nowhere are two things which I would eomgiend*
ft One is the Sl^fiy afchrift t Study him all over jperfaipa
thou mayeft fee that in him, which may aofwer many , yea all
tby fearer Perhaps thou mayefl fee fo much in bin as may
win much upon tby heacf^. co come in and accept of him by*
faith. .
Therefore perufehim well, Firft,4:bat be is GU ani mMto,^
and as fo, a Mediator , and becaufe fo , tberefoiy an Aimtghty,
and a eompaffimata RoJUimar^ Secondly, that it proceeds froai
the kvtmd CoHHfil ofOei'tagivi lujm to ke tht Saviomr of
fimtrsx God did fee the £illea (late and great mifery of flMi,
and his abfolute infufEciency to recover himfelf , and thece-
fore his own 4ove moved btfli to give his evm S^nne in wboffr
he did ordain tbe falvation of finners* Thirdly^ that Cbrift
^oi willing to ticomo a MoMaior , yea, he did fireely give his
life to make peace and procace ialvation;«nd this, ftcrifice »r
his
■MM
Ch>i6.Sea;,3> Means tp get fiAJ^i
hfs Wis bod> ftcccptablc and ttkdsa^* Foortbly i tlutt (7#i
#«i9ti 4rin^# fbi0 u C0me mmt4 kimf^t Uft^ and that Ckrift t$ tlie
ybr#/7; and iMSnli^tfr, and only k^4 of (inaers* Fiftbly, cbafi
Cbhfibatk inhimMBf and enough CO make op cby (late, ao^
CO reconcile tbee and God, and cogetfiiU pBFdofi>aiidwpie*
fenc cbee righteous , and to procure for cbee eternal lift^
SfSChty, that ebrifi fe4ktCftt^f$tTthi0 bf ^ht Minif^f of th$
gifpetj and b^ offers htmfeif with afl his purchafe unco tbee«
atid bttb, and yttdocfa ttfufhibtg to accept ^f bios ; I fay , .
ftudy tiiefe things; wbo k«ws bow the great ftudies of Cbrtft
may be at length bkfled with faith in Chrtft? This I am fore
of, that the ignoranceoftht tkumtj and 9^ts , and wmr\$ , and
imr/!r/,and dffuffictonejff and WNirvtllMH dj^iBicns » and. readt-
aedeg in Ghriit is a notable ftrength co onbeliefe ; £ri0^
on the contrary , the knowledge of them i$a good means tor-
faith.
2- Another is the ^Jy tf/^Af wrin^ (tivgnant: Why, what:
THEiydltboQ not there fee co draw on thy fool to Chrift? yea^
what arguments doth God there fill ihy moath with to con-
quer bimfelff He givet ^ee in cbacCoveoant^ ample aad pre*
ipafliiig grounds bywiiicb thou may eft with: an biimble confi-
dence eiees ^Af i»Ub kmfof {brift md faith : Thou (hale fee.
there 4itf $hf gooifttftiMtj a^fn*/ that God ftands not for this,-
iior for that, and it matters not what thou baft been , there ,
n mercy tacmgb for what iirpaft, and there is ]^r4r# co renew
cby heart for the prefent , and ftrengch for the future , and *
ebon maytft fue out the Lord for thia faiib:(Qfwhichwenow>
fpea&^and be will furely give it unto thee«
i.Studj the fniUn hinderancos ^difia9ici 'twixt Qhrifi \ wnA tho -
Covendnt^ aad thy foalThere is one thing (above alt the reft);
which* lieeps thee off, Mid that is ar9f^/i^/:For -God^^ikHb ooc
reqeireanyotber thing of thee in theentrancrof Cbrift;bnton« >
ly*to accept pf4iimkl;le doth not fay, if thou badft never o&nd« ^
«d me, then i would h)ive bcftowed my Sonne on ,thee ; or^ if ^
iboo hadft net oflTended mefo much, or if thou cauft bring a*-
ny fingo^^r nature^ and" excellent qualities of thioeown, then -
I wtU give my Sonne unto thee, Or then I will give thee leave ;
No, but all toat he requires is thik , VHavo^ and accept of my
S<HiDe tosbeibyi:«w:i< 4«rf i^vitisr, and I sriU in bin ^ve cbee
p*nU)n. .' Aa.ji ' Wbys.
s
f
^^w
1%^ ' MeMffta^etfM.. CLi 6^80^.5
Why, now brechrtn^x^s is the laft »nd foi^e chfck of ibe
iDicch.Qurbeaits are unbtUeving, we wiilnoc condefcend co-
thiscondition, but fly hovering alter fome unknovvq and de-
^fed. method of our own. •
* * A\iiHij much the fmftilnfjfe of unbelief: that k is a finne-,
and agrcatfinnc, and that m thee; Whatl after alt k-nfeof
mifery to hold off from remedy ;. not co dofe wiih Godi
great love, as if God were not wife enough to fimvthccrhe
way of falvation^orasif he werenoc nme^ that chou darcft
not to venture and faften thy ^oole and ftare upon hit
Word,. . . '
^^)' -' 5* Sru^y vpeH therein the nMure offahhjothco^jt/fi Miny
^^^* perfons feerae to complaine that they have no faith , and
cannot beltevei Why? they < are not righc in the doArinai
part of faitb> they miftake faith exceedmgly /thinking it eo
confift in a ftt/l sjfurance^^ and in a (enfible tafle pf GaJblove
in Chrtfl^ and in a fendble and dear perfwaiion that their iint
are pardoned^ which, becaafe as yet they nevet bad, they tbere^
fore perplex themfelves much about faith.
Therefore inform thy felf what /m6 em Chrifi id ^ It is the
be^ty a€C0ftiftg ^f Chrifi nponhk o^n eendttions • if thy heart
and foul are willing to acdcpt of Cfcriftaa the only. Lor<b co
rule fhee^^nd as the oH/j Redeemer t$ fape fbee^ and to r/M9f
uMo him for tetter far ^orfe , throogb ai( the changes which
may befal tbee for Cfarifts iake, why this is faith, t^i«,^« eucept^
' i^g ^f bie fetfoH^ and a repoftng of the foul upon himforiu /iijiu
t}, and a cleaving U him upon aU fiates. If thou canft fiodc
choa much, that there i^ no one finne which ihali rn^e thasf , co
the love and obedience of which thou wiit retigne thy felfe,
^ but Cbrift is be whom thoo choofeft for to be thy Lord ; And
there is no Nanti in heaven ^md earth upon ^bick than triltftH
confidence fer thy figbteoufneffe and difcharge^ and falvseian^hnt
cnlj in Chrifi, And npon him thy fool entirely and onfaincdly
defires to reft jt felf, thon haft tme faith.
(J. Kno^ thk and convince *thj felf of ii ^ih^i thou {halt ne-
ver hurt thy klf, nor offend Ged if thorn cfuldefi believe; wberew
fore hath God given Chrift/ and wherefore bath Chrift
givenhimfelfe? and wherefore is he now offered to fin^
ners ? and wherefore are we commanded to beiecve , if
ycc
__ _ ^ . ^ ~ ^
Ch.i 6 Stdc.^. Msottsta get faith. . 182
yet to belccvc Cibac ii ) to accept of Chfift , to confem to
the acccpctnce of bis pcrfon upon bii own coodicion were a
fianc?
7,. Withal this beg fervently of God, that be woold pcrfwade
thy heart to beleeve .(that is) to accept of Chrift to be thyr
Loti and Saviour^ and to r.cft thy foul upon him : No man
€omes to me (faith Chui^) except the Fatbor draro kim , Now
cben^O Z.«ri^ dran^me^ and i fi^ifMnne after thee ^ O /ubdue
this onbeleeving heart ^ and give unto mc the Spirit of faith,
and love, and obedience.
Laftly, look for this gift of faith to be wrought in thee By the
Spirit of ^brift in the Ordinances, and ^4*^ ttpon God there
eontimtaUy. IhoQ fitalt in time (perhaps fooner, perhaps
later ) finde thy foule toached , and thy ^feares aofwer-
ed» and thy foul6 made exceedingly willing to accept of
Chrift as thy Lord , and to pot it ieif upon fa;m asthy Savi*
Yea , hold on in waiting and feeking, znd thotv(hllt not on«
]y bave Chrift formed in thee, wd faith formed in thee , but
ebon Oiale come to know, him, whom tbpn baft accepted and
crtifted. i
Tbis is a fweet and fafe coarfe for a ftofible finaer »
I. To prefent up his reqneft etntoGod Mthe^ Namo ^ Chrift^,
carneftly 4>efiKchinghim to declare this Almighty working of
bis Spirit in cauSng theheart to beleeve, ^
. a.Tken toftandifi tho i»ajei of grmt^ and come to the OrS^
nances wherein God doth revea/e ku arwe^zni givefaich, and
focnclines and unites the fpiilwichChrifl. What choudoeft
carneftly feek in a private r»aj that Cod doth ordinarily atifwee
and bcftow in npub/irkl \ . !
»3. Then wji> and expeil^not to limit God y^d to th\^ ci«me,*
nor to this-4)rcacher, nor to caft off all confidence of antwei*,-
upon prefent denials, hue to lookup hromday (o day, frotr^
week to week , if at length God will give thee fai&h. I never
K^de. or teardofany wboie hearts wfiro diu^ fet ;'bai(.<9odi«
bfttb found a time to giv^nntotbeniche detite^ of their fouls^
He hath repleniflied their (qph vt'izh. t^^ iod^tioh it\d loviag'
ksndncil^t :. Therefore go^oir ehcCiiaiLf inliAic vie of (b^(e
.» means.
184 Obje^ioM agaUfi helievmg Ch.i6.^eSt.^
!■ " ■ H -I' H ■ I — M^ i I II I I. II . , f , 111 n I I . - .. ■ I > «* i | II ■ I »■
roeanes whacfocver befMs cbec, yet ic ihall be well mth cbee$
He chat bach fouod Cbrift, cannot but fay , cbac this way ii
^ood, and be wbo ia thus feeking ofhimflbalirayiicwaaooe
in ifmt tofoWow it» .
imi'
MBMirwBai
N
SECT. IV.
■>■>
finrtUy^ The Otje^iMf.
Ow I proceed co the reTolatioflf of thofc ScrupUs wbkh
, do 0nfa»gU th€ f^ml «/ s/mfml/mkif^ and bbuUr h'mfrvm
hli€vai£ , which beget excrcam fean and doubts, etiac he may
not lay b^id 00 Gbrift, and cbac God will oever beftow Cbiift
on him, neitbec would iie cakeu well of the foql co be lb kufie
aod forward.
0»/V I. Why; iaith che finfii^f fiiner^ m^finmkgi b^^Um
[0 gtin^^ aod tr4nfgri00ns fa mighty ^ chat I may oever look »
with any confidence offooche rock ^ffdv^im; nay, it la ooc
S4i4m oQjeIy,bormy 0fhi eaitfeiewea which doth t0f^ iipim^
m0t the manifold nambera, and the high exceedioga of 017'
rebelliona. I tell yoo, yon woqK tremble co thtok of fach
lewdneiTe whereof I have been and now do fiaod gtitlty, tad*
the fecfible confidftation of them maket my .heart to fiok»«tid
ithecks me widi (hame and btoOiiog, when I thiokof iaytiig hirfd
00 Chriilk
S0I. For the aiToyling of thia Ob jeaion, coaiider thefe parti*
colara.
U Firft, ihtgnatiiefff ^fiimmg flioold be a ftiong Teafon to
compel in tM foul to Cbrift/Greatlumingi are never eafed^ ci-
ther by difpaire, or by unbelief : Bot two thinga they flioakl
canA^. I • One iamni Immtirngt , and forrow. 2. Another «
is2rr4i ^firts^ and itpM^kmgs f^r Cbrift^ Snppofe a man o V€d
bis whole eAate,bik only way waato beg a whole difchaq^^
* fiippofta man had many woondt^ apd deep oneatoo, for tbis
iM(bn flionld he-goto the Oiyrorgioo.
Why Brethttinl whatwoold you alooc do with grope iiaa*
V. oings?
CLi6.Sed.4* ottfipored. 185;
nings/ Can yOQ ever difcbtrge them? can youerer fatisfie for
cbem? Nay, do they nor open onto thee thy great need of
Chrift,and point the miy to bimf l . GckbathgrtMtr mercia
theowe(]Os. 2. Chrift h^tb firongtr nurits ^znd fatisfa^ions
to the Qcmoft. 3« Greater fins ihould bafien as into the mer^
cy-feat,tbe greater wounds co the Pbyfician. 4. The greateft fin-
oers, when bumbled) hive been accepted and pardoned, Ma- '
ndS0SfM4jM^giaiiMeJ^M0LSomtfftuimntr% have mifcarried^
beciufe cbey never came to Cbrtft.
'<i.Hadft choQ lefTe fiones^wouldft thou not come inf Why then?
«c. *
7. The greateft fitiner never mifcarried by coming to
Cbiift, and the leaft finner dothi for not coming to
Chrift* Thy not coming to Chrift bindes all tby (ins on thy
fool. .
Thy nnbelief is a worfe fin thin mU the refi : and that (hall ap- 2.
pear unco rbee thus, , ^
Firftf iris a nfmfnt ^faS thy um^j,' as if it wereafmall
thing to provoke Juftice , thou doeft now provoke mercy
too. *^
Secondly, it is that which befides its ^ngihy ciuMlUies kfepf «/•
y#^ tbef^irmtr guilts ufan thi aetottnt : Every (in that chou^blrit
coofliitted htrecofore, it doth keep its (ling, i^s accufation,
its force againft thee if thou wiit not beleevc ; fo that «
this can be neither fafety« nor wi(dome for chee to hold ofF>
bccaulcof €hegreatne(redfthyjins. ^ -
Cbrtft is a great Saviour : He U called a mighty Saviour, and il
' the faivation in him is called la great falvaiion, and the xtAtmp-
tionvukhAm^Z flemtiOMSftdemfUM. l Joh,tu If anj man fin^
ir# bMv$ an AAvH4U verb tbe Father^ fefus Cbrifl tbe righteduu
y.'l.%i4nd be is tbi PrefHiathm for cstrfins^ani netf^r-bms vnlj, ^ut
alfof^r tb$ fins of the ^beU werli.
I remember^in the Levitic^d La^ there were facrifices for all
fmrti i>ffiHs\ what did chcy prefigure, but thi: amfU tfficacy in tbe
deatb efCbrifi.vtbUA^vfss^j^ atoHement for fins of all kindes,
and was, as the daily facrifice for the ezpiacioa of the
coottoued and augmented number of 'tran(gre(iions?
Why/ what are thytboughts of Chrift^ and of redemption ia
Ims? doeft thou not ktiow?
Bb Firft,
i86 ObjSms agaitifihehcwttg CJi.i6.Sca.4
tlK>uiwftbchehc4<iiog^c<>^i'^^^or the payment of lire finoitt*
left,a* well M of ibegwaceft debt,
Sccandly/Thattbc/rrjtf^ri^wiwrrir of Chrifis death ixe^di
the mCfU^fallftni whir^fin ah^ndfj^ thewiftaet akonniei wmch
more: If it had iwK, then the truner could not have been
'pardoned, for then juftice had i>ot1)ccti ftdsfied.
Thirdly, Whatcheextcnfion of Cbrifts death nwy be, I will
n )C dil'puie; but this is clear, the inrciiiion or merit of his dearb^
is infinice^and exceeds the greated Uns.
Why \ if fins had not been great, or if the greatnefTe oftbem
did prejtjdiceftomChrift really, God would never have given
fo.great a Saviour as Chrift-, the Apoftle faith, Het. 7, that be is
Ahli tefavi to the u^m^fi* And»that h^rtdetmes 0s from the UW^
Gal. 4» From all trAnfgrtJftons^ whatfoever committed ag»inft
thjC Law, and from all the tterfes of the Law agah/l
them- *» . -
Fourthly, C4r//? hath aheakf anfwored thuferuple, by gtvkig
infianetsofmerej 10 greaffinriors'^ was not David ti mterdertt of
Vriah^ was not Mary Magdalen a foul finncr? was not Zachetta
a griping oppreffpr? was not Paeel a bitter and fore perfetotor? '
were not tbofe amongft the Corinthians iinners in the higheft
form.e:f and yet Cbrift called tbemjand wafhed them,aBd juftrfreS
» ihciD.
Fifthly, the matter \% not ''twfzt thee and Chrift^ about the
'gx$^lntSt or littlenefle of former (innings, but about the prefeat
difpofition and aff^dion of thy foul; not what thou baft loved
beretofore, but what thou wilt now love; not what thou bafir
followed, and ferved heretofore, hue what thou wilt now ehufe
and obcy« Though the fews had been tfinjttl Nati^^ laden with
^ OKiquity, afeedofevill doers^ corrnpters of themfehej, Ifa. i • 4, y,
d. ForfakfTj ofthe Lord^frovo\ers ^theieoljone of Ifraet^ AfO^
fiatoi^Revolters^pHtri^edfrom the^ fole of the foot ^ evfnunto the
headfiark, nattght. Yet God comes unto them, and Articfe$.
thus with them, ver. 16. fFaJhyou^mMk^ joh dean, ceafe to da t^
tr/A verf. 174 Learn to do welly as if he (hould fay, thdughyott
have been thus abundantly evil, yet now barken unto me, let
your hearts be turned from (ins, and beftow them on me and iny
fcrvicc.
OtjeS.
f
Olfy^., Bat wbtt fhall we do for pardon of cbc former i.
fins?
S^l. ^\\^{^\\}^ God ^ do not jrou trouble yoor felves for
thac^cnly be&rken unto me,an<l be willing tnd obedient for here-
tftcr^and as for ioixs\:t{\nvkv^.thitHgk j^nr RntHsbt ^ifc^ht^
Mhe^^al/tc4iY9U:eajfnoi^t though thijtcred/ike crimfons thtj
Jbaiibtds wool^ Mit, 1 8. The fame I fay in chia cafe, C hrifl will
fihde blood enough £0 fet the pardon of fins, if tby bcarc would
come oSiu}^ fin to accep: of him s I (land not faith Chrift up-
on whatrhouiiiflbeen^I can eafjly difcharge thee, only that
'vhkbl rcqjtrejs this, leave thy linsand accept of me. Ibe-
icecb you cakebeed of two things, one isn Jecret FriJit^ that
.yoa will not be brought CO be beholding to Gpd for great par-
oons. Anot her is a fnftnt hve ^ffm. This and not ^ the former
finnings prejudicttb from Chrift.
Ohp But ^^diijuft and he will not h^U th jmner g$M$leffe ^ .
amd be h&cb r$W4ded Us ^4tb frum heaven agsinft mU unrigbM* ^*
.&mfi$elfi , and therefore if I (hould flj/e to the City of nfugt ^
yxt ffOffl Uunci n^ouli be ^itkdrmo me^ ami h avengid of
imf • • •
SeL I Anfwer. ' - "
t; Eycii this alfo (hould confiraine thee to believey fonfmoth
MS by nnbeUif thou becomeft a great rebel againft the Gofpel >y
andviie ^illcomeinfl4ming^i so take vengeaneeontbetet that 0*
I^ej not the Q^fpelof our Lord J^fns^ a Thcf. i . 8t
2.Ualefle juftice be fatisfied^airuredly it will never (pare thee,
for Juftice will have citber tby obedience, or thy facisfadi-
• Bot tfaea the way to prcfent fmtfoEiiom to Godi fuf^ice^ is to
jtehew in Cbrifl^ ferafmocb as God was in Chriji rt^
eoncUing the Yipordd to ^ bimfetfe^ n^t imftmng their trehaf^
OS*- • ' •
UwBtJefyst!bri^ wbo'perforiffed foil obedience, and enw
ihiredian acc^rfed de<th, to fa.tisfie Gods juftice, and this hot
fQrbioiielf,butfof the believer, and for none but for the be.
Jtever. »
So that there is no other way comfortably roanfwer juftice,
but by Mfeving in ChrUl* For now thou haft a fure-
1 88 OhjtSiioiii agait^ b^tnfmg i
ry one who ftood in rby ftead , tnd infwered Joftice fot all thy
fint.
3 . m^Mnejufki ^UIm difirg s dcttiU fMtijfullhn : U will noe
enquire facisftdion from tbee« and from thy Turety coo: The
quarrel ceafech *iw\\t (hee and God, for Cbrift bath by bis own
blood taken that up. Af £/iifriii fpake of uprigbcneiTe, tbac I
fay of believing in the Lord JefQS;ifcboa dc^eft> then the
Lprd will be gracUus nnt4 tba^ and wil I (tyJtUvtr bim from g>'
ingJown U the fit ^ forlhstvg fomtd s rMnftf^e, Job 33., as,
24.
Ok'y Boc I, who am 1} fp rotally unworthy; there is nocbing
' in me to moveChrtft to engrattate me,be will^ never beftow bim-
felfonfochanoi^easlaffl; will ever Cbriftiookon fucb a Jgnd
ijtfj^aslamf
laafwertotbif. ^ •
7, Things, I . Perfenal mnWertUneffe^ itisn» prejudici : You read in Mdt^
8.8. thdt theCentMriencAmeieChrif ferUt fervMnt^m^dkelkvM
en him^^ndffidwelK
Ohj. Yea, will yoo fay, bot he was worthy/ nay, ht profefleth the
contrary^
SoL Lerd^ I am net vpertbf that tbeu fieufdefi come tender ttty re^fi
MS if be (hoiild fay, I hare nothing in me to demerit and cbal*
lenge this gracious a A of thine; nothing, and yet I believe that
thou canft,and wi)t heal my fervant .• fo the Prodigal, lam n^^
werthjtete^&c.
a. Nay, the hmmUefinfe efenr ttnwefihinefe^i^it afnrtbfrdBCe-.
Chrift doth not exped any excellencies, and meritoriotts rnoT
ttves from thee, thou moil come onto him as an empty veffel
the foil foul and the (bund fpiritisnotforhim; bring a fool to
Chrift which is fpread all ov er with mifery and need , why fucb «
- foul is a proper obje A for mercy to deal with; brmgafonlto
Chrift which is all over wifh loftnefle^witb poverty, with fick-
nefle,with ornwortbinefle; why , this i$ rbe fool upon wbicb
Cbrift will look. Its never well with amao untill be can take
Chrift upon his knee, upon a bare knee, with an empty. han4,
( that is ; till he 6e brought to be^pMr in ffirit^ that be is n9ri^£
and deferves mthing^ and begs rfCbrifl td accept of hira^ even/tr
Cbrift s fake. The Lerd be mercifml te me a- fnntr^, went Xetttt jte^
ft^d^wbtn the thank God^ /nfliMi as ether mut^ returned as he
*Mmt,afrettlFb4rife$. Yoa.-
I I I --- I I mil iiiiBia— iMMB
Ch.16.Sed4. atifwered* 189
Yoa OnU fiade.ic tbas , that G»d lt»kf mtfi on him who
l^t Infi OH himftV. The himhh and nntritt g>irittf which
«re broken out of tbemlelvcc, and can cry oat ,' Ltri^ I am
really vile » and moftiy nnworthy^ Tbefc the high God ( who
iiAabitt th* lofty fUeet) dotbkthold. And Ctr^ it ready to
tMl(»himtj thtbaitdf mho thinks bia^tlf mipwibj to touch hit
ftet. There arc two tempera which like Chrift well.one i» a hi^. '
UtvUg hearty and another an humbU foitL
3. PtrfoiuU wmhineffo it not tho motivo nor dtftnod jrumd-
forfdthin CAri)?; The grttindofMitf^ tfaatwhicb invitcstbe
fool to draw on it felf to Chrift , is no derervtog or emtnenc
qaality in oar feives, hot tiatgoodnoUojiml fideUtj oftk* fromift,
and the gr^ieiom oftr of Cbrifi hmfelf to tho foml. Behold, he
calls thee,why,thi$ is enoogh ; it thoa canft finde God hold'
**£ f»'f^ '^ g^** SetpttTt offering Chrift unto thee, upon Tach
and fach teroies, and thoa confent onto them with all thy
heart, thoa mayeft confidently dole and lay hold on Chrift
bffalth. ^ .
This if the wife skill of a Clicifliaii.tndy to obferve the pro-
per rife of faith. ,.,*..
When Godpromtfed AhahMfha^thetextituhybodid
nottonfid*rbuow»My,Kom.4i9' (that is) he didnotconfolt
with the ftrengtfa of bis own natare,what an able principle there
was in hiofelf tocompafs fucb anefifed,bat he vMtfnllf frhtd*
dtd that what God h4dpromifii,tb*t h*W4t^lt^toptftrm«,'l\\t
4iUtitf4md fidolityjof Godt fromifocKttdiagh enchned his heart
to believe. So is it here tbooi foith in Chriftjif thou doeft
confider thy own body , thy own deferts, thy own excellen-
cies, tbou flwlt never beleeve* for faith can finde no ground
in thefe to- encourage tbe foul; but the ground fff^^-^
without our ftlvot : Why ; God offers me Chnft , and Omit
caHs me unto \imjkting he*vj Uden^mA, be f»ith,/A4»A»,»4* .
hUovoi in bim,fh4B h»vt tttrmU lift. Now this is a word of
trotfa,and this word of his ntPorthyofallMeefiation, I will ven-
tore my foul upon it. .... 1.
It is with faith as with abird,cafthim into the water be
cannot fliei that element is toogroflefor him, be cannot ga-
ther and beat bis wings therei and therefore 1$ kept down.
bocaft htm Iiko the aiie, wbi<b i». a more pwe.ekmenti theo*
Bi J, ^
lOo . Obje^ioni againfi heUewng Ckj! (§.$9^4
he can clap, and iprtad the wings, and ffioonc: why ,/4if &
is the wing of the foul, and the promife is chat fpirituai el^
flicnt, thac afre which brefcfas t life and motion to faich;
faithts raifcd by it alone , and it is checked and ,birc red
whiles the foul would force ic to t& it (df up&n ihoie [i^ctt
and groffe cxcelUncies in our felves* Fuirh deii-c? no j
better ohjcA then thrifi^ nor furer piwnes then tfvd^ fr^w ' '
mft4 1
I: earth ly to receive Chrift ij f^ith^ ie is not a mattir of nmk^
Wften God conunands a finner to repenc, and to for f&ke his
finnes^and take bins he (hall have mercy if he will do it: This
may not now be faid , L§rd I am not rworUff tp phj ihfg
m tbiidmjy if I were worthy to repenCiI v^oiild repent • nayi
bot O tn^n^divine cemwNmds ofiuh okfed^ it is cfay duty to
repent. So God commands tbe foaUa ^f^rtv jiiC^iri/?,t04c»
cepc of bim« The fool now looks on the ezadlencits of the
gift, but forgets the obligation of duty: Its true, Cbf ift is t
moft excellent gift and blefliog , there is not foch a thing in
ali*the world for apoore (inner as Chrift, hoc chea knowy
that his excellencies may not take thee off from thy idocy ; «|
This is bis C9mma^min$^th^ wm hhne pu tbt NtUm of bk
Bretbrefi, you are miftakco, to beleeve in Cbrift J>cin^pro<-
pofed nnto lis in the Cofpel , it is not a matter of ifi*
difFcrency, I naayi or I may not; norisicamatccrofcurtefie,
«s if we did a work of fupererogation more then God requires ;
nay, but it is i matter of c&nfcitnce^ a manfmnes be violates a
€omffland»an evangelical precept, if he dot hoot belecfVe; Ic \
H not a difpute of worthine(rct>r unworthinefle, but it is obeds* 'A
cnce to the G>mmaod which thou art to look upon* . i
5« C^^fi is given ont ofriehgraa^anh mercy ^ani levt^ and
therefore none can recei-ve bira but the unworthy. There ia
this difference 'twixt the reward of JuHice , and the gift of
gracioufnefle ; 'jufiice hath zn eje ttfon thedifpofitipn aodi^a^
of the perfon » and according onto - their qualities and degrees
doth it commenfurate reward or poniAimeiN. But gr4$cm$rf^
neffe l>ath an e^e pnif mpon ii feif, the free bouotifulne^e of i
its own nature 4S^he rctfon of its gifts and aAs^ Seppoie
that
thtf J Kini tiscecnm 4 imdejdi^r^ this is tn 4M of jufiw , aad
fiodes caole in the rebellion of die oifendorj ^uppofe
that ^YUmg pardons m ma/tfaSlcr tthi§ is an aU cf grasiQnfmffe^
and Andes ks reafon only in the bread of the King, and noc
io the «rorthtne(re of the delinquent. Thou ftand'ftuponcby
wonhineflfe , O, if I were worthy of Chrift I why; but is
not Cbrift a gift ? be is often faid to be fflvtn ; yea , but is
be not a gracious gift? See Efhff.2*7. Cod did fii^thiex'^
cceimgrichfs of bis gracMinhii l^winejfo tovprn^dtmihrougb fo"
fm Christ : As if he (hould fay, if ever there were a g^t froo^
ghf n^\t is Chiifi. If Cbrift be t gr adorn gift ^ thtn he is
net beftowed on the ^ortbjt > but on the nnv^ihy : not on bind
who can challenge and fay , Lord .there is good reafon why
I (honld have Cbrift, and thou (houideft do me wrong if I
. have him not ; O no ,, but he is a gracious gift , and therefore
the broken finner may come in and fay, O Lord, though lam
. onworthy ,yet give me Chrift; gracioiifneffc doth nocexpeA
any motion out ofitfelf, and therefore, though in refped of
raydeferc^ifafame and confufion be my portion, yet thy ^i/ri
of gr^o aro froe, for thy exceeding riches of grace^and mercy,
and loveijgive me thy Cbrift.
If I meet an old decrepit poor beggar , and feeing roifcry and
poverty in bis face, I freely draw my purfc, and fay , there is
a (hilling for thee ; O no/aith be. Sir ! I am nee worthy,! am
a poor man and ready to ftarve, give it to that Gentleman
yonder who is in gay ctoathing , and bath thouftnds hi his
chefts/of he is worthy, what a proud folly were this? why?
my almesvvas a gracious dole, and if any man in the world
bad it, he had, who doth need, but dcKh not defeive Jt:
So,&c * , >
6. Cbrifl'is mrthjj9ur taking. thou^i\\o^ h UHmnbj of
roeeiving, i Tim. 1. 15. Tiii u a faithful fajmg.and worthy of
ma accept atiott^ that Chrift Jefat camo iato the uorld to favo
fintms, of Thorn I am chief. K% if heOiould fay,this is fo neccffary
a thing fo good a. tbing,fo admirable a thing for a finner,fo meet r.
for biro to hearken unto , and to embrace. Wbat,if the choif- -
cftJPrincc in the world Ihould this day-prefcnt himfclf to the
foaleft, ill-fa voure'dft^oegtedcd woman,one without allbc^-
tv. withobt all partsj without all eftatc,and aflGire hei;,.ifttie
''^ wall
* I '■
1 9t ObjeSiions agamfi beleevit^ Ch. 1 6. Seft.4
will confcnt tQ his cermcs , he will beftow bimrcif upoa her >
Though (lie be totally tmworchy to heare of fach a cbiog , yec
theperfonis worthy, and the acceptance of the motion is wor*
thy, all the world fees retfot> enough that (he flioald bearkeo*
Sn it Uj Je/HdCl^ifl the Vrinct of peace ^ the Lerd f^f i^ff^ the
Authourof falvatien comes tO a^nfol foal,iKttrrIy naked, and
void of fpiriciial excellencies , over-runne with all the fpots
oFinglorioas deformities^ cxpofcd to all kindes and dcgteea
of prefent and future miferies, calls' and invites that foole to
accept of him upon his own termc s, yet that foul ftands off
and exceprs, I amnoc worthy ; Thou wonhy, faith Cbriftl
what do I cfteem of thy worthinefle } Net fer thj/mke h it
kpcren tmte thee^u it thdt I effer m; fetfwme tbee; not for any
1>eautifttl, or iogratiating ornaments and gifts is this , but fer
mjeienfAkf. Am I worthy thexeceiving ? if To, then accept
of me : Chrift hath worthinefle enough, and as ouf helps in
the promifcs I draw us thither , fo the treafures in Chrift
(hould do.
0^;.But you will fay,Chrift hath let fall a word, which tela me
that there muft be a fmtjellive werthittefe, as well as aa
ebjeHive wertbineffe in me, as well as a worthinefle in'bim.
Matthew 10*1$. If the beufe/ bi wertbj^let jemr ftase cetM
ttfon it.
SoL I anfwer, chat there is indeed a xloable worchi%
neflc.
Firft,one of the •bf^S^ when ic is fo every vfay ezccllene, and
neceflary, and (utable to the exigencies of a perfon; fo Chrift
worthy.
Secondly, another of thcfMbjeS^ which (to reftraine ic now
to the place alledged ) is a werthimege ef jmdgemeM 4md
/ffeShn, not a worthineue of qualities and aQiem, Then a.
man is faid to be v^ orthy,in reference to Chrift, not becaafe be
bath any taking and inviting qualities , but when be jodgech
worthily of the Lord Jefus, and his afitdions draw after him as
moiKwortby of all acceptation.
7« Laftly » tphat is that vpUcb makes thee mm^iHrtbf ? It it
nothing in cbe world bat fittm^ all the debafings of the fotil
are 6ur4innes, and fo,there is a twofold anwortbinefle* i MttU
corions. 2, Exdoding.
But
- — - ■ ■ -i V ' ' ^ J
CiLi6.SccL4. ; atifrered. 193
fine tbea. markiiwo things could Aever bCjifmcerfiiuiinfts
did cficAually prejudice cbe ibulwicb aq ixctmAng iifi^mtUm^^
daeis. That Chrift c^Mn^ver iav^ igfn dwrtby gift^ Atto*
Iber is, Ih^lfmih cmU nevtr Ikivi MftVid trmhs in Cbrifi ;
Ic could aevfer cake Cbrift as a Saviour, nor beiceve jn him
jfor eke Aire pardon of fiofy if thac finnes abfolntely did involVe
cbe foui with fucb an uoworcbinefle as Iboold for ever exclude
ic from parcakiog of Cbrift. O no ^ Thotigh finnes make
pnwbrchy , yec Chrifi cmm^ u ^aH fimurs ; and chough nn-
{godlineffi: .makes unworthy , yet C^ri^ jnfti^s th^ mn-
gjBdhf
4. Ohj^ But lam not fun ttrntChrifi m mi^g co beftov
himfeif on me>or cbu I ibould ]%y hold on him^ elfe I (hoold (I
cjbink) be able to beleeve*
• S§1^ To cbis 1 will recurne two things,
I. One is clearing Chrifts wiUtognefle.
a« The order of a Chrifttans afforance.
Firft, ThM Cbrifi ii mUing.
I fliaU but light a candle to the Sunne m endeavouring to q T^Ufmi;
inanifeft the wtUiogpefle of Chrift to accept of finnersi Why? ^ ^
fshat can poffibly cxpreiTea willingnefle wtuch is not efpiablje
tnCyft.
Firfty when thm wirt 4fi>uur anJsM intmj^jit tkin Sd Chrifi
/bid U$ilo0d^d He fwriiif ^Komt$.S^io.
*Nay^ he did not do this through t^nfirsint , but through
C0nfim^k was a jV##.IMi?f^r<ji2, therefore is he faid jp ofsr
Umfflf^zrAU I ir^flM.and co giw himfeff ^%xyi to tmjfd^mt km
/iff^ mndtopMf dpricii nay^to be firdtrnd Ullit wertaec^mpUfi^ -
#iil»Luk€ia$o.
H«r dioih was the putting of cbe fial to cbe to»d. Ic ratified
alt the Covenant which it had lioc dooe^ad noc Cbrift been
willing. Why ? be knew cheelong before, and faw tha im thy
^^/mJ, before*he (hedhisown: %ad had he been unwilling to
bave done thee any good , or that xb^ll ftiouldeft have re- .
ceived any good fiom him. , he would ngver have cloathed
hlmfelf with fach a nature, as be did aiTume, neither wojiid
he have angai(hed his righteous foul , nor bavefuffered fuiha
coraencing and accurfed death. Verily^ if I would lay
down my life for a perfon » this would fiifficiendy argue
Cc and
- ■ ■ - ■ ■■ ■
*94 Ohje&ions agakifi btUevifig Ch.i 6«Sc£L4
u4 4cdArc tbtc I w«f€ witlfug <# bcftow my Mf on tbc^r-
fo. So, Sec.
2^ Stcoodlf , c^fffid^r his «r4ff; ferfwdl imiistiows : he badi
from bis own mouth bocfrconafeUcd and envicedcbe poofcfia-
iKf uafo •him. / ccunfHihH^^ bwj gctd, 4md raimnd^ smi
fjc /Wt//, Rev. 3. 18. TheSfirk amj ihi hridi f^y cmv^, mni let
himihat ktdi^th fsij^€^me^4ind itpbim thai h athirfieome ^ mmJ
^hofoe^tr %iSJei hmtakf fffthe^^ertflif^fretljtK^v.zi.ij.
Hi! ivrry vffe that tkvfieihcmMye ra $hi v^aters , M9fJ ke tbdt
baih no m0nf;,<cme je^iuj 0ttd tal , jea^ c^mihmj wi»€ MndmUl^
>^ithemtn:or,€j andvfuhQHt price \ henrkin diligintljuniomeyAnd
eat yt that ^hichu goed^avdtet yotirfomldetfghtUfflfinfatnels'^
Encbne jemr entire ^ and come mtie me^ tmdjenrfmt Jhii live •
And I r»tU make wit hjcm an tvertafting Cevenant^evem the {met
mercies efDavfd. Ifl.55.1,'2. 3« Beheld^ I have gfvfn him fer
a vritntjfe te the fe^le. Vtr. ^.ftfm flood and cry ed^ fay-
i^it '/ ^ man thirfi'let him come nnte me dnd drinl^t John
7- 37- ^ , -■- '
j^ Thirdly, confidcr, be hath affnred thee of acceptance z Dim
that cemetb unto mi I mU in ne wife cajt em^ John 6. 3 7. He m II
^ Boc (hue the door agai nft thee when he hath envieed tbeeibnt
thou (halt be a welcome goefl • nay , he will furely do thee
goodi Mat, 1 1 '28. CofM ttnto me all ye that labour and are heavf
laden^ and I vnUgiveyoit reft.
4. Foarchly, there was nevtr any one^he d$d come unto btm^huv
^dweB. Then canft not finde any one Iota of tmwilirngnefTe,
nor of his di/r<gard« bat 4ffhave foandhim to be axnerci^t
HighVriefi^tnd acompafliooa^eSavioor^who have accepted
ofhici.
5, Fifthly , confider , that he' doth ({ill negotiate Wi^h thee 3
Though he be returned to the higheK heavens ; yet he hath
difpatchcd Emhaffaderein his Name^to publifli, and to call up-
on thee, and tobefeech thee, 2^(W# 5. 19. Ged \a4 in Chrtfi
reconciling the World to himfilf, net impttting their trefpaffes un^
te them ^ ttnd hath committed ttnto m the word of reconciliathto,
Ver, ao. Jfo^ then we 0tre Atethafadoftrs for Chrifl , oi thengb
Goddidhefeecbjomby ttt^weprayyonin Chriftsfteadbeye teconcthd
to Qod^V .ZuFer he hatb made him te be fin for m^that^we miohtbe
modi the rigbttonfntfc 0fCjodinhim. ■
' ' - I - -
jph.i6.$cft^. aafiiwed, tot
- . ^- _ I . ' ^ ^
Ojjfft^ If thtffi were ttigf hope o£ recoociliatioo (miy a mtii
fi^iyjtheiil (hoold betiere.
QtiiS^ Bot if God badtroaiiMnded any in bit Name to pub*
lUhthis:
Sd, He btcb e^mmift^d ta m thi w^rd $f R$cmMhh
S$L We are emtaJfudaMrs for Cbrifi , and prsj jm im
Chri^sftiod.
Oijwlk But tor frs will fnjmdia the Rfceffciiiatkff.
SoL HebsahmMi himuti^nfgrnt.
Sixthly, coofider hn mm^viBMs fmknct : If be wtre not 6^
w9fing,he woold never have re- tnftirced bis fait^ but woold
have CAkeO'tbe firft deoial.
Bat he bath followed them » who have fled from bim : He
ftath gone ifcer the (ioneriwho bath many dmes turned his
back, Kom.io.ii. All the d4j Ung k4Vi 1 BrHcbed utt mj
imdtmtB 4 diftbwJtimtt ttstd gainfafiMg ftpplj. In this fenGe we
jnsy hfffly that cf the Prophet ; H0 d^tb wmt tbm hi mttj h *
gr0ei§tM^ tnd yet concinoes bis EmbafTadors tohring thee home
iiatohifii.
^ventbfy) c<Hilider Uu fdd camfl4httj for thy hoidtng off 7,
«iid not IfCftarvi^ng : wben hi emu tten u HitrttfaUm \ hi wept
^9itr ir,«nd faid, Hfttiftin Wittld I b^vi fftthtredthtf ! Mattht
dt5.57. ^itd O ^^m hadft l^nown^ even tboUi ^ the UsSi
h§ thUthj ^f^ the tbin£s nbiobcincern thy p^Mce^La'^t 1^41,^1^
And why irifli^ net^memnto an? John ^.40. As if yoiidf d fee
a tender ftf ber pm'foing a rebel liouschUde, and working Dp-
Ml bifti bycouhfel and •eocreaties.andbyJYaads of bounty, and
\St^\\\ not 'yet heirfcen, the^&ther ilepi roa frrendyind powers
6at tears, O I cannot win hinii I^ffnnot corn htm, doth n^c ibis
Ifaewa^illingnefrefSo^&c. .
L^ftiy, conuder bis WH it exhihiui to m in mU <the kf^ies ef 8.
ti^tngniffe % I obferve that bis wilLmay be m^fnifefted tbtee
w#yef.
VirftfiftrMMMii4/,aitdtbert1s«aprMi;^i^ and Cbrift
cofttmandstbeetobeleeve. Cc 2 Se*
MH«
1^ Obje^ms agakifibelewmg Ch.i6SeSL^
Secondly, in fr^ifes, tnd there h a gfKtoui
fifig ^m^ und Chrtft hath promifed bimfelf u^ all that he iiadi
done and fufitrcd« if choo wHt beleeve ia biiD.
Tbirdlyjn tbreatnings :. and that 'n%jt^dniffiniiBiv€ wit ^
andCbrift bach proooanced anabiding wratb^and an everlafttng
death againft him that will not beleeve; So ti;iattbit ismoft
cjear^tbat Chriftitmoft willing that a pOorfianer (hoaUcome
in, and embrace him. and be faved by him.
^ Secondly, The order of affurance. •
But then for the order of aflurancc, that Chri0 ts wil*
lln|^.
Obferve that there is^ a double afTurance.
i.^One which is ftectdeni ^ tnA gvoooda the fpnl to be-
leeve.
t. Another is fMtftifmfnt, and attends the foot af^er icsbe«
leeving.That precedent affttrdnce confifis in a clesor and convmcmg
demoniiratiofi^ thdt Chnfiie ^ill'mg to be tdkfn kjjbefimierJLhxo
fubfeqtient djfmrsMce confifts in a refiexwe perfwafiom^ that he is
my Chrift and Saviour > being by faitb tdkfn emd 4€>
cepted.
Nowif aiinnerezpeAs this latter affufance before he wiU
beleeve, he doth prepofteroufly and vainly perplea hisfosle^
nay>it is an impolfibilicy to lead on the foul this way ;nay,it sveie
a faifliood and a delufion to the foul , if it bad a refleiive aflii-
rance,tfaat Chrift and his benefits are minei before the heart diiS
by faich beleeve in him^ and accept of biro.-I did confen my fool
with a lie, for Chrift is not that mans who doth not yet be-
leeve on him ; the ways of this kinde of afforance, is as it were
the eccho of the original wayesof faich a conieqoent of it,
bat never an antecedent. For^a man tefoiaoa himfeif, that
the eftate is his, before the perfon is.hif;or that the pcrfon is
his^before he bath accepted of the peifon; Why , this \s but tbe
fniitof a vain and idlefanc3^ But the formor afliiranee thait
h\ a ftveet inducement unto the fool to beleeve, viz. when tbe
foul. ban get three things cleared and refolved. i. Therer^
tdintj of 4 Sdvienr. 2* The dlffffficieMcy of him* ^.Jiu wiUmg-
neffe to embrace and accept of a beleevtng (inner. . Now this
aflu ranee is to be dra*^n from the very nature, and offices, and
diTpoficioasof Chrift, indfioomdiecoaimaQd, wA inifitadoas»
an4
tod pfMiUb of Uic Gofpeljwhich when the fonl bich tbroogbly
penAdt and icanocdi it ihtll clearly fee and freely acknowledge!
(if ic wil not blafphcmoufly fiifpeft Godsown truchsfor lies)cba(
X:krifi i$ hikm ikU mU iUfr s .witlmg S^vUur^ notonlv willing
CO lay down biilife, bot inoft willing chat finners (hould come to
htfli aad believe in bim, and fo find eternal life.
So chat you may from this take notice of tbreethiogs.
One, That u h i^ffuniof C^ifi^aj mirn^ is no groand for to ^
move a man to believe, bot it ^ 4 eonfe^uimt 9fii.
Another, that to be 4j(/>rrfi/£ibiii Chrifi is wUling, and ready
fQbem.ne^andto accept of me, this is Kf9tit motive^txA an >
tnc^mrsghng gTo$md for the foal to believe.
A third, ibere is no better way to fat tbi /^aimjfe ofQbrifis
being wHling to beftow htmfelf upon a man, then tj Mitving
Jirfi tm Um^ot ft is faith in Chrift which opens to a man all hif •
fntcrcftsinGhrift: Aodif this be fore, that .CbriOs witlingneflc
prevents thine,i( tberm>re thoobe willing .to accept, the very
nature of the treaty and match aflarcs thee (officiently that
Chrift waa ready lon^ a go.
5.£>^>Biit then faith the fenfible finner J am not prepared and
hombie enough: Chti^\$ to iutje mf the h^lpn ke^rteJ^ hut my
biitttisfiiUlutriytXiA Chrift ii u.9fen the f ri fan far them 4h4t 0r§
hmnd, hot I am not^ at.ieaft^ infufi^iant hmUge^ and be is to
give Che oik of joyforiRonrnin^, hit I have no melting, nor .
flionroingljpirity^nd therefore I may not believe oh him, nor
cakchim, for4 am diftingqiflied.
Sal. Iflialljiot need to. fay much to this, becaufe I have
touched heretofore upon in the Expofitionof il^^Ai. u yet I '
will couch a little at this time.
I. There is a twafalj hnmhling according CO a danble taufe af
«A Otitin'xnxhtexcieiingttntingsrftha can[cf€nca^yf\lh\n^
terrors and (tares > fprtnging .from the Panfer af the Laxa, which
qatckens the conscience, and wounds, it with the ezprefle fenfe
of former guile, and which prefents God in all the glories and
Cerron of his juftice. and as the great and fure avenger of an un-
righteous perfon.When the foul is in this kinde of bumblifig^it is
filled with exquitite fen(e,and exquidte torment»like aman with
« burning arrow in his thigbi or like a thief bearing the fentence
o£dcHtb pconoiiaced upon him by the judge. Nov this iQ«^
C C 3 N ff •
i^g ObjeUiomagaiti^bMifmg , Chj4Sedf.4
'i^UnihWhu tBdugh ( fdihctitfies ; ic fhiy be &o JmiMAtik ufiUh
UchriL ( for God doch maoy tiidis bring t mm to heiten by
f he g^tes of bell, fafe dbth brtiife, «nd ;i*rouna, ntd tv^h kill fetn
f>y therfrr^rj0//i!'f X4»», and then retlve him #khthe #ork*
ingB, Jnd tifjjer'go0(ifiejfepfibed0ff>el)itt it may be (poffibfjr j
without any future atccffc of the Ibul to Chrft; For thif,fh#fk,
that khooghGdd doth tnah^ times grdciouny fopd'rad another
workofconverfioh, tothbof legaiiaiflidion.yethe miy and
doth many time s diflri^ute tbefe forrdws in Wraro, aiid they krt
bdttheteftimoniei of his pore and dirpleafed jiiftice, erehin
thisiiifi^,'to6egtnanhelI ofangdiAi io the conftience of d proud
and daring (inner.
Ancftber is in the r^airr ttbafngsiHifkHi hathfpi^sartmmm-
hgs ofth 'siffeBitms^^htn there is a fbuhtalbe of foHrow ftt open
<9Uhin the fdul, giving dut it felf ib feirerall ftreames of oielttng^
hcctiu^c of Jin anStranrgreJJfah. Now chk lattei' isflotah ante-
cedent, but a confeqnent of faith in Chrift,as you flmii bear pre-*
fehtly*.
A man cannot riphtty judge of his fitneifc talayholdoa
Chrift by the meer ftrength or "meafure of any legal! faaiAbfingy
btit by the Iflbe it\i event of them.
If iDftead 6f oqe iuih from c^nf^ence, thou ftbuldeft DoW
beire ftn hundred; at)d tnfte^d of one lafli from cohfcienre ,
thou (houldft now fed i thdufahd, though thy heart were bro-
ken into ks many pieces as the gTafle wtkb is daAed agiAoft
the wall; though thy fptritsdid eVenTry within thee, for ^
heat ofboiTor, and that thoudidft roare dayand nigbt for
the difqufetment of thy guilty confcience, yet coutdft thou not
confidently aflirme by all this, I am ho# for Cfarifl', tad Chrift
will aflaredly accept of me,I (baU not miflfe of him*
Keafons whereof isre thdr;
1. Bccaufe theie maybe Gods tokens of juft vengeance ott
thee, meer puni(hihents and judicial aAs.
2. The fool under chefe maybe rather taken up With tht
flihging guilt and feares of (in.then with the foul vilenefle, and
bate nature, and afts thereof f (landing in tonrrariety to the
lioly and gobd will of ^ gracious God. )
3. The thus ajgnaedfckl may eirj 9m pr 'Cffrifi, Aieerly out rf
felf- love, to eafe the btifdeo^ but not to cure the fiaturej to iMi«
ver
I I - n —
nil . * .- ■- - - ■ ' ^^
TiicceforeibiilwoQld % to my U^MlHr0kt»fpirit^do noe
Hidge of fitocflc tneerly bytbeftrcngcbordeptboHcarcs; ihtrt
is t threefold enoogb , i. Inrcnfive for che degree. 2. Ez-
ccofif e,f4>r the cioie. 3* Difpoficive ./or .cbe efiicacy; therefore
dobQtobfervcybat difpoficioo attends and follows tbefe :
There be five chiogs which iftltey follow lipon legall hum-
lnliagPi may be (ubordiqace .er^Ottc^ageoiencs co the heart, to put
, k/elfuponChrift.
Seco^pd ly , if yf « €99^$ u hftU 0s tk0h(ifi ivU^ as the guilt of
it bach beco/ooQd the foreift pf ine.
A third is if the h$irt fiqds it felf any way Ufffmdfrnm thiteagMi
rfbii^l^J', yea.SAd chat a feccet war is began now *cwixt the foul
«iidtih€;fiiKie.r.
FfEiortbly, an high tfibffdtt 4fti V4jt$4tif^ •{ Chrifl ^
jk% iht only ami chotfeft good of f^jr ioiii and hope ,
An 4&m0 4mi ffJfvfni difin i$f9^$ ^bi foffl^^vdir tbi goy$rnmtnt
tftbfLfiirihfffi^
-, Wbether thy |Malt .biii^jings ^ great .or fmalL l^og x
flftun^ fflotcofriedeitl^'s q^t xhe t^ing; but if they be thus
•tteEidedy thoii .mjtyeA (afdy ^veotur^ thy foul upon. the
'LorAjefas ,* thpa oiayeftfbdieye, aod he will ib no wife refuie
,t|iec.
yF^kh in Cbfifi will not bimitr thi bt$mtSn(s §r nuttings oftbf
lobferv^wbencher^isa ThuisdercUp, then there is fucha
harry in the cloud, thatfire flaftierh out. and the cloud is brad
infooder^and a mighty deluge of water is thrown down; and
yoamay likewife obferve that tbe Sun doth ( though there be
nofiorpe)jdra;B9op.and ftfVfecly oprn and pierce the clouds,
wbicKtbertby give down the.moft (eafonable and refre(hing
.ihowcespf iiin. The Lsf^s like a Tbuoder^clap, it doth ma*
i^.cunesfoto^re.and-burrytaodvex^the confcience, ^hat infi«
pu« (igjbcs^ and ^arfts , and ceares guih out : .But then faith
makeatbe Sm cf rigbieotf/juffi ta ^crj/ip^ii^itbin the Coul^and no^
tung AKtk4 ;bP#PWt .«fW€ ,: tljw. qjqa :»ppir?^fn4cd byfaith .
L. .
'■*— ^i— — ^i— — *— II ■■ I ft I I pi I ■ ■ I ■ I , M I .T . ,
^9^. Obje&umi agdf^belee^mg Ch«i6.Se&.4
"ZMk i 3. 1 b. Thej jhall Udkj^fM him wh§m tk^y fkrctd^ mU tktf
JbdU monrnifar him djcM$ m^mrnetbfor biiontljfon^ amd thtyfi^t
tf in Urtevftefe for him at cue thai is in bilfttne^i ftrhi/firH*
porn. _
Fdf fiitb. • \ ' •
j^HeaTpiis of it. Firtl ^fets the gredtift leve^ thifi^Mefl ki^dntfe, tb$ firgefi far'*
4ot>i , the rt^ieft acceptations^ all wbtch do even meic the betrc io-
jco a river, ana works the grcateft moornings.
Idoube not but the very hthRviont of the father ^sht Prpii^
gaU brake the heart of bifti with more thawings and kindly
mournings, then ever did his ibrmer miferyand bardfhip; O
this, that thdugh he was an ungrscious fpend-thrift, a ftobbornt
,cbiide, a lewd companion, liJiri^ 15. yez his father fiomld ran n
^meet him^ tha| be mould/4if tsfon l»s neck and kjffe htm^ the kind-
nefle of tbofe lips wounded bis heart with the deeper fenfe and
judging of his own unkindnefle. So when a finnt r thall by
faith fee Cbrift ftepin| forward in the Gofpel, pnting forth the
hand to him, calling him, come, thou ha fi done evil 4» thpst cmift^
baft wronged my father, mer my fpirit, my fervants* thy felfe ,
I will get thee pardon for all, feare not, nor be difmiycdi I i^iH
^ ^wiil take upon methe dtrctiarge, I will be thine, my blood fliine»
my righreoufnefTe tbiiiei 0> tbi^i melts the heart: thoo canft
not take Chrift, but thy heart will breaki nor read tby pardon ,
but thine eyes will melt; what for me» Lord; ' yer, for thee,
what after fuch deep rebellions ; yea, after all, and tbtc moft
freely and willingly; Good Lord, hovi^ the fool weeps now,
&c
Secondly, /4i>i fees fin in the greatefiviUnefet It f§ ^m
thing to fee fin, Hellgsues^ and another thing to fte Hn (if I
mayfo allude) at fieaven^gates^ there I fee it in its rewani^
which caufeth feare^ here I fee it in its proper nature,whicb caof-
eth hatred* When I can fee fin as the wrong of a rigbeeotis ^
and holy will,asa rebellion againft a holy and jufl Law.as a pro-
vocation of a great and holy God, as the fpeare ehrufting
through the heart ef^enr Lard Jefus Chrifl, is the ba&ft quality »
andvileft abufe^and indignity to love, and mercy, and bloody
^ now, now I ^gm to melt, to grieve, a God is wronged, a Fa«
\ (ber is w rongea /a iSaviour is wronged.
SfFsUtb nsihs the frmifes^znd the fremifes mM tbebe^imWlPi^
Bittbrciii^
Ch.i6.Se^.4. tthfwewed. ^: 391
\ •
brethccd, oncfaft^M Qourni ng hcarcs are not lirft in m^tfki
. (ben io cfiepromilesybot firdin them, and from them chey
come.dowjT ta(OQ^ Thth^urt offiffh is firft in chat promifc i
<£*'t-3$» I^Hit4ik,e ai»4y tin hei^t 9f fionci^ind givt you an hemn
4^f fie/b,znd tbenceircomescothepcrfon for co falhion and
mollifie bis beaic. Bac what draws the promifes? is it not
faicb^s^ It is the only b^nd wbicb rcachcch oucanco theai,aQd
receives ebcm ; whence it. doth fullyfollow^tbacMeeving wilt
heoopreiudice^bat a^reacfurctierance cochy moornful bum*
dliogrand fofinmgr.'" . • .
Oij. I grant ic,w}i€n t mio can indeed beleeve; this be-
Jeeving will mach- abate, and perhaps rpmove the aduiils of
an h^rrihli fiumbHng*{t\i9X is) a man (hall not now feel fuch
a. defperace terrifying, bitcer^bopelcneanguiA asbefqre, hoc
yet itdothopen a full veine within the foul^ which drops
with vital) (orrows» with gracious lamencingi, with hearty
dirpleafures^with bopefal tears; .'and tbough . aader cbemehe
ibul is not (o hurried, yet i(weeps,bitterly, as the wife whi^h
boids the lately reconciled. husband t^y tbe faadd^^ artbcichUd,
which is newly pardoned and embraced. ./
. TbU isatruth, th^t faith can he^letbe teares of alTave^ind
l^reed the tears of achilde : It can r^imkg the ragings of iV
/ri, and. yet contmiie itf fi9wing e^rfts;^ It e^h ftili.a raging
confcience, and yet foe^ct a ftreame 0/ godly f<»l[r<;>w.; ic caa
botbfuii^f 4 trmhhdfpirit^tni rMfe^xib^n usa /i// and mmrning^
kcjurtXtt to fpeak plaialy^a maii never ttlUhen begins to mourd
as a childCjtiH be hath faivb to fee God as a father j and the
gracious lookSs of Qhrid (which only faitjii efpies) they
upbraid OIK (innings mare, aad no fucb springs of grief as.
6. Oh'i But I have fii0d0Mtmfday,Ani have refaffd m^nf
ittviiathits^tnd ^fffrs^ as^now / may not hhfvf* I am fure
chat Chrift . will never regard me , becaafe of. my former
proMd refmpilj pf him in hi$ gr^^tu offers dnii^viufms x NoW
c}ie iUy if.gfnff It is too Uu^ • ^
, Stflt To this I anfwcr.
I • That not only the pofithi rifttfslSi but alfo the flighting
pr^irrmffipHi of the v0ic€ pf the Qpij^l^ are ( undoubted } /«/W,
fbr^f 4ifobeije.9€e (o ^i;he Law/thi:tt mofb aorevato tbc^^A
, , Dd ^ fit
SOS phjs^ms agaifi^UUiWtg Cb.id.Sed.4
^•■^•*"«ta»
^7f€ ?erybtd:;i)Oihinciiirtfoichiirenfciy,kic be tnikti his
Wf^uHid tht gte-atcr. •
. a. A^ain it ie §rf nrrii, t^t ffr§mir l^injf #/ refm/^l , tdde a
|rr4W miMfitrf ofgt^ih : the rclufa's i)i Hgh agdinfi lighi^ n
» more ditk iondiiiopi (thuc i() ^hcii a man knows cbc
GorpeltoketlievdceofCi>rifl,and to propound beaven an4
mercy opr>n ihe or.ly tfrnies^and yft he isnot gathered/ tbtt
ts tfnn'r tnmore degrees ttten cb« p^iDng over k, then igno*
rince, and tnobfervacion: agatne^the taoretfUfitHy a mkn re*
fufethhis cpporttt^iitj and invitations, this a I A) makes tbe re-
, fbfal more hainous , Md caNs upon tbc fonle fot greater
humtdingf.
J^ Tubings* Bin K^fcn know ,' v
1 . That ^//? * na^ Ml^afa fa ^ieif^ h^^k *jf (for €ver)
forfrfM TififAli :' It is not an uncapable condition, ( afealed
ftate) if a man hath ftood out agamft many partictriar tnvj-
tBtioAi. Tiiia fimply k not the finne againft tbe bo}y Ghofi,
and therefore it is pardonable, and if tbe Hnne be pardonable,
tii^n tbe dinner is capabte of Cbrift, in whom akmcltn ia co
be pardoned. '
1. Scarei 0fff Miivff > (who is called after the ripeneiTc
of yearcs} but bak^fifn nfitfid (before bis convrf fion) m^r
bnfiidtioftj h grdct mii mfrcf. It were afi berrid barfbneflle
for any ""Mtniner to fend all them tohetl , who once refeif the
crews and tender of betYe»: Nty.we fee rbat Ctn-ift bath
Several feafona of converfli^n^fome he brings home to Umfelf at
rf)e 9iigbt,utihit hu9T ^nd^fthi Jiuify wbo qoeftionlefle refefed
bim. in tbt foyner part of the day; nay i that grace witj^
meer refufiagis not an eternal prejudice^ Ic is trne, that wfaijet
1 do refnftj cannot beleeve, ] et though I have forme rif rtfii-
ibd. I may yei beleeve.
There is a dowkU rtfufiUot Chrift.aad the invitations of tbe
6o(pel \ Ofie \%m4Utiomj(i\i% is fearfal ) ant>therfr/#«prr4mwiv,
and this is furdonMn That is accompanied wicb a ^^r/w/-
nefff of^iriij ibis depends mucb upon rafimpy ftmftittimi^*
dJhtrttntj.*
Againe, there is itJ^Mt r$ft^^ i one is lafis/, borr^aa^jy^
^maft ddtt^ Mt lfeeafken|ibwgb Cbttft dotk call» be wHi
aoc
■*— m . J .
Oct fid»fcribe,^cbaiigb Cbrift pGoyoQiiils, bm gQ«i inbifoiM
W47 and coarfe , yeetc lengrh with Pi0«/>lie may bo ftrtick u
ib$ gronni^Mni yeild up bimfielf toCbrift.
. Another \%^utji An46nsl^ w^ich is an mffnktn^ r$Mim j A
man holds ouc sgainftcbe voice of Cbrift for cyfr^ there isno
hope for fiicb a per fon^
3. No broken and grirviJt bi^t for f&nmr ref^4li am
jaft!y fay, that uhacb)?a^^ii^4//iU/, and it is Uot Uu u ie*
This if a thing oCfome coocernmenc • and many are very
MA in k; I will only fircfenf my cbongbts ami(|ft the crowd of
conjedurcs.
Ftrft^ bow pmSh^ Godid^ofgt^^ liiiatbeofferofChrifti
fo that if a man dotfr noc take kin the firft momeQC of tender, /
Secondlyt i#/4ji.#f iUor ibaf f^$kml4ir msn^ tbac be is
gone hejoni hUdof^ for ought I know,goes beyond our coai*
miffioD.
' ThifdlyvCbat Mmf tim ivben the Qoffil u pkkUfin^^tsk
it oigbe prefendy to beembraced» t^Juy if fo^^M hm^i kk
Fourthly^ (Mdotb not tJ<§ 4W4ffrmf$ s mstt Im tUf tdw^^u
immeMaiiif^n U$ firft nf^4l^ if fo* perhaps it woMld buc
becao^gbc vith all the world ere tbis.
Fifthly^ it is probable chat the 4l^ a/;^r4(^ iS aotdoftd ai-
^nfta pitticttlarperfon} whea bkh^thgmub^krMismfm'
fkrmtr r^nMi : for wben mc A Ottt-Aand this day, irfaally Ait^
ice;gtyeo i^ «o a feaited confettpce, to ar#/r#^4ir# mmit^ taa
fmj^ fimpidiif , md totbe worxs of fiane with gctedinefle i
they grow worie and worfe,being not only deditute of all fofs- <
ning quaHtieS|bat being more bardncd by the Garpel,whfch tKey
icfufed and dei'piied. The man who out-^ftmda bis day, is
^tSlMSfrhiiafilHfmni ofth^ <7<]#«Aor«ifeJiebl€fa Mly the
jmtlicUl f^ifer ^ ii workft^g uftm km.
J. Tbe/ai»/Srand grkf #/ iln kim f^ fwmtr H4n4ing$ §ut^
alwij fay, prHUhms thutkii^kn^ f%t^xAy^ ^\%k%hf fi»^
gm/af4Hj^niJj4ijf. ^ -
'D. vines dodKUflgotOi of the day.
One k GdntrMi bke flie ri&ig (d ibe Snnfle# tkt ve«
D d 2 ry
^Mm»
gj- IMTfc ■!■
,304 Obje6iio»s againfthfewittg Ch.i6.Sca.4'
ry rtfing aiiil pbb1i(hing of tire Gofpel iniaiket t day.
< Another is /ffciat which is like one of the twelve hoorcf
in the, day, when ibc Spirit of God begins to make day
wiihin^he heart , and Chrtft is dealing and fecreriy parlii^
witb* the fool^ by cooviAion of its forroer refufaU, by fiveec
fcumblings and meltings for fuch proud and erroneous dent%
ats: Ihtt the Pfinci of mj pedci (hould be refufed , that the
L^rd 0f mj liff (hould be refufed,that the terms 0/ righiismf-'
nejfe and mnj (hoxfU be rcfofed , O boW the heart judgecb ,
condemna rents, and affliAs it felf for it; falls down ac the
tfeet ofChiriftt uotwnhyO LirJ to look upon thee, whom I
bavefo often undervalued. This is a fpecial day, here's a ,
feafon for thee , thou mayeft go to Chrift , Cbrift hath dealt
with tbeecffedualfy, this isch^ acceptable time.
4. If thou hdfi Hood out againfi Chri^ kitborto^ tbea baft
therefore now the ixr0r^rf4/47ifi9^«ii/f^, and not to refafe the
oflfer yet continued.
Obferve two things.
Firfti tkdt former rfMUftr^tenerctttkcn ofSh^ bf new nmd
etminuedi For this is to make finning much the worfe; per-
haps thou didft refufe Chrift heretofore through i gnorance,
-(thoudidftnot ftthu exaffeneieJ^ Mr thine 0wn mcejjttj ) or
perhaps through inadvertencj or ^nreleffieffe^ thou didft not
wifely and ferioufly heed tnat great falvation in him: Bqc
now thotf art Convinced « now thou feeft thy refufals.andcarc-
ieflepretermiffionstobefinFuh Why; is this the way to cure
the former by adding more refufals? Didft thou well to refufe
him. upon his own termes? j| thou didft ill then ceafe refuftng-
labour to accept of them .* Thou canft never ^Itafe God by
« continuing in a fin, nor hilf thj felf by pleading againft thy
duty.
. . Secondly, thy okHgrnton and frefent dntj ceafeth not bt€49efe
pf former refufaU : It was thy dutjr to have received Chrift ac
the firft, and to this very day doth that duty lie upon thee*
former mifcarriagesfliould cAUfe our humhlmgs ^^ but they ne-
ver ^i/^n^a/ ^r ^ijfi : Why^ theGofpel is yetjn its revelation
of Chrift) and yet in its terrder of Chrift unto (hee, and yet
^ in commanding of thee to refufe him no more, but to hearken
and to beleeve^, (that is) to accept of Chcift to be thy Lord and
i«ah
Ch.i6iSed.4. dttfmred, 305
OA/, Ob wbyrwoat fliould I do faicb a foorthtc bath Xtood
out ?
Scl. I anfwer, tboo (hoofdcft/cpi^back ontby "^oithflandings
with ^4r// S^^^'^g'i snd (hoaldft prefTe oo cowards tby i/#-
tj with fervint requefiings • now lay doWQ thy weapons, aod
ftrive CO giveupchy iclf co Chrift, oocco harden tby^ heart a-
fiy longer, but beg of God day and nighc co forgive
chy reAifaU, and to give thee now a heart co beleeve aod co
yield.
• ;• C^ift will 4C€€ft of any man who is willing U, Uj imn -
' OtjiQ. Tis erne chat Chrift faith , Thfe mbi^ itumlis ^ho
will not h4v9 m§ ttnignt 9Vfr tHem , hitg ibtm forth ^ndJUj
thorn hofor9 Mf ; If a man will be ftill an enemy, if he will not
accept of Chriltco be ^\s Lord, to govern bim, then Chrift
w 11 be a Judge and enemy co chac man, be fliail pe-
rifli.
Sol. Eiic it is as troe, that if we accept of reconciliation, if
•we would lay afide former enroicy,if wecomc untoChrift and
cail onr felves down at bis feet , and give up the fword which
fought agtioft him ; if weconhfle our rebellionsiand befeech
him to accept of as into his fervicc, and into mercy ; If we
heartily deHre now co be the fervants of righteottfnefle , ro
take Chrifttobe our Lord, and tofervehin alone, afltiredly
be will not refnfe us. Therefore, if any here this day have their
fpirits entangled with this fcruple^ that they now baverefufcd
Chrift, and are paft their day, bnt withal they finde their hearts
bleeding for this, and they do now judge of Chrift as the
fhiofefl of ten tbtmjittids, and it is the ddire of their fouU to be re« ^
concikd^and co put thcmfelves under the governmenc of the
Lord Jefu^ I fay unco fuch, fear not, come and accept of Chrift,
be will be reconciliation to thee; Though thou haft been an e%
nemy,yet if now thou wilt accept of the cermes of pe^ce.the Son *
ofpeace will certainly acccpc of thee. , ^
« 7. Oby Yet the fenfible (inner is not fat isfkd forallcbis, I
Ml afraid. Why.? bccaufe I tinde not only former gttiltt ina
m^nifoli nmmhor , but profent corrttftions in oxcteding itnngth^.
no roan living batli an abominable heart as J,.furely theLord'
Tf fus will loath mc ftnd deptrc from me, a finful wretch ^. I
s Ddjj cannot:
" •■
abMM
mmmtmmmm^mmmmfm^mm^^^^^m^mmmam^^^t^
§66 ObjeSihttiagau^iekndttg . Cfa.i6*Seft.4
J.. I - — ■ " ■' mi
cMOot tbiiik othcrwiie, ho« thca Aowtbtlwrtt
- S^L For fome refolotionof tbisfcrapie^obrcrveafcvvpfr-
licolart.
'Frft,cbc/r»> 9fthifir$nity»ffinm\% no tmh^fifrl fjmftMm^^
nor prejudice to faicb* Of ail tempers, che kjifint^ is cmft
^ angf rotis» and Jfftre hath the grtigefi ftr^^gtb^whttt there is the
lujjtfenfn A man fcems co Be nothing eife but a lump of
(inne, vvben b^it fo wholly, le&teoed and fowred , ibat nor
a pare in h'm ran reficft upon kfelf,and fe^i its filthineire;
^ b<re ch< guiic of finot U no^urden » and ^he nature of fin
is no trouble, tbat foul i% in an ill cafe.
Bottbc ftnfe of the (lr< ngt h of (inne imports fomttbtngelfe
in tbc fotti bcfides fin : Wben the parient if deadly fick » be
iaich be is well and fee's no paine , but wben a pttient is Fe^
covering, be \% full of (enfeitnd com(4ains bis bead is weak^bis
flomack Hck , bis bones lame* aU is amifTti Ibere is more
hope of one fenfible (inner, then of a tt^oufsnd prelumptaou
tnd bardntd wretches; Add God feldom or never gives « man
a feoie ofCbrtft, who bath not bad firft a (fnfffhkfhi^
There is a4oiible frnft .§f fitim.
X. One is mtttly jidUud ^ wfaicb is the feeling ^ dw goik
^ offlnne when Godawaketiithe cooiaeneeto tpprebcod ^^
former (mnioga, and impdnta feme 4cgrecs of wrath apoaie ash
tbeiroitaof gDilt)and now the (inner ia broken and cniflwd^
for he feeloa kinde of heli in hinilieif for bta totmtt fin*
ntngsr
f • Another is imr$ihinJ9tMAili It h fomething more gfie«
Toos , and that is, when a maa doth not only itde riie gailc
offinne as prcifing, bat the natm'e of (inne as an opptt fling
iurden } He fees and feels the fncKnations and morioot of hi#
heart asmoftrrpungnant to the will and glory of God , and
therefore is exceedingly afl^ifted and difqaiccM; TUaiHiw
is an admirably hopeful Symptome*
Secondly » Vt^hiufh m mt^f th$pretigth $fjinn9: whf-
•dier thou conjrfture the fir^nffh §f fum to conuit in bMrtbtef^
pfiMTt^ Wby , mnit/kf w\l never ibften thee; w whether
liboQ conieAure the flren^ of it^ to confift in the ^pfniati^m
i^ffinmi Wliy^ i»»i^/jrf will nefcr raadlrans and d^ap^oiteit;
- or
Ckr6.Seftwf. mfvptfttL
or whether tbM cQftjcftnre (tbov^ notfigbcly) iti firro^
CO confift in metre imlithi$$0$$ $ why } why tmttliif will never
0trfr ilumi or whether tbon cbiokeft tcf ftivogch confifti in
fff4[mimcj ^sQkm^ m9fhn$i wbyi mhiiiffwnW never r#«N^(r
mr Uffen them I or wtutber tbott cbiokeft ics ftrengcb coofifti
in c^mmaiiis dmd p^WiT , why, tmbtHifviWl ntver ewqatr
' V^Uef htfinii (elf^ and therefore can be n^ riw^ cffune^
ffor no hing caret the fionery bat that which is contrary an^
CO (in i) Nty, unhtlltf hep off the fool /i'fiw »Vi c»rr/ ^ from
its helps ; the help ofa fio/ulfaol is tn heaven, bc^ nnbeliefc
knows noc the way upward, tbg hairi rf m$M^ vfii dif4r$
Tbicdi^s Ciri/tf u a PhjfciMmftr afickfivwr^ and be bach
faid i that tin "^rit^hmfnl mf tk0 ^kjficUmj bm thtfick. Why?'
The fickperion is no on^taUc objeA or preftnc for a Phyii*
cian, bis calling \% co heale dtftempcrs and fickneffes; and
chou mayeft coofidentty go co Cbrtft to have thy 6ck . (bal
bailed. 9ft csnnot brethrenj wecannoc , and O rift knowa
it well enODgb, we cannot come to Cbrift,bQt we maft be be-
holding to him for two chioga, One, bis sp^sito getooriiaa
pndMfif;. Another is hU Sfhritfio get oorfinful natnres cban* -
fid* And therefore Chrift is appointed ^G$Ji^ not only to be
ectempcioo , boc ai(b to be San^iBration % at lie ia the
A^h9f ^ fdviiximu uSf {q be u tht n^mth^^cf S^mSifics-
Muin m^ We cartnot cooie cohim^and brifig goodnatores;
O noitbe grace wbich wewsnr,iyiii Ctrifit in wrHe^d^ m
water in the Sprmg • tni frcm hb fulmj^f itmfi wr nce'tw
gntc^ fer gr4€t. None an change that vile heart of thine
bat Chrift; His vnngi sn be^tliMf, ut\i tQ hm art ebon ap^-
poined to come as the*(ickp;rfon to ibefrj#/? in tbeL.W*^
The e^vifhm ^fgrmei (von know )fi an undertaking; not oo"*
ly for pardon^boi ror<ib4»^/i»f, and all the Covenant is made
gocui i(? Cbrtft ; As if God ftioald iay onto a fipner , I know
(hoo arc a guilty petfon fol-welhand befides cbac.dMKi baft a fil«
rliy an^ abomi nable nature, bm go corny Son^ accept of bim, .
there is thy pardon in him, and there is ^hy change in htm, he:
fiiall joftme thee froaa thy goili , afl4. be. flii|U lakiftifie. cfoy /
attore from its vile eouuprion* .. Foactblyy >
T
■ ■ , I ■ " . ■ ■ ■ ■ ■ . .. —^^.^
a 8 ObieBhtts affomfi beUwing ;Cb. i o. Se£l.
Fourthly, 7^/«* will not U^th ibee hca^fi tfthjjmful n^
tj$re^ but iviB hiiptba hsojufe tbcu art « ficl^ ferjf^. Rcmembct
ic for cvcr,the m^re vile thoa art tn thine own cycs,thc «i^f ;r*-
ciom thou art in Chrifts opinion; I never read or any ^fon who
came to Cbrift, thou Lord bealc me, but \\t was fent away
cured. . . t
Fifthly^ }Vbathtfltkon $hif${of heletvingi what it tbyopf^
nlonofUitb/ wbac? as if faith were anenemyor hind^rancc
to bolineffe? 7 hat it will either increafe, or rufierJewdneiTe
in the heart <* far be ttfrom thee.fo to think ;0 no,: Faith
is the Angular way of encreafing and getting all grace to thy
foul, it deals altogether with holy principles, God, Chrift,the
Spirit, and with ir^// n'^;//, the Word, the Sacraments; Faith
engageth all the goodnefie and ftrength of heaven for thy
change, and for the reouing and fabduing of thy (inful heart*
J2^ai;6.i4. SifmeJiaO n§i havf JamintM evir y^u^ fsith At A-^
,poft]e, and why f f^rjt an unitr grdct \ Mark it, unAtt ^mc
(that is) under a grAcUm^Covtnamt^^htttxti God andChrift
have engaged themfelves to. their ayd and ftrength v yeaj-biK
what makes us to be nnder this grace ) Verily it is faith in Cbrift,
in whom all grace isenfured to the fouU-. ^ ^
. Nayi if thou conldeft, by faith accept of Cbrrft to,be thy
Xbrd and Saviour; now mighteft thou confidently go qnto hioi
tojcxpredc the vertues of bis Sovereignty and goodnefle ta
tbee ; Now mighteft Jthou plead with him for the exceltencies
of bis spirit; Lord Jefus,! have beftowed my feif on thee, and
thou didft invite and alfure me, tliat thou wouldeft be,
not onlyrighteoufnefre, but fanftificatioii alfo unto me^ I be-
ffccb tbce, ftnd forth the f^'c/r^Jre'^ffr, i\\t vertttu sf thf
^r<if<, and change bj thj holy Spirit this unholy heart ofm<ne^
(•ubifte mine $>nquities , cafi down every imagination exaltifig it
/elf.agaififi tbe»y bring into captivity (O my (oul dedres tO 'bc
captivated to thee, yea, by the) every thvught, c^c.
There is a pregnane difference 'cwixt prejumpti^n and fmUb,
pre/iimptionit but ih(! birth of an idle fancy, like a dreame of
great matters, which yet bath no real bottome, but only
flies out of a multiplying imagination which is foil of dciia-
ding ads. ,
£ut /4irii conjoynes die foul with a lively prineiplea with &
cctao
tme foQottiae of gracewtth a root of boiincfle. ev<n with
Jefus Cbnft bitnfelfe^ wicbom whom we ctn never be made ho-
iy,ind bjrwjiom (being hgr^ifed intfUrnhf^^) we (hill be
fanihfied througbour.
Look, as theiic|i/itf^ qw^iWetofMr w^ture are frfi in AJ^m^
and then in us bis potterity , fo cbattging^tkd f^nQ^fjhg qnoH'^
iks ^ttfirft im Cbrift^thefnmd /^JUm^ and froiB him dei i ved to ai
fcii members.
And cben know cbac tbere is not fech a Ligmmi$if to
tie us to Vnhm ^iih {hpi/f^u FaUk^ nor is tbere any Itich infini-
oienc;to draw out tbe vertnes of Cbrift into tbe fool as
•faith. : • \
Yoo read ofthpfe in tbe Gofpel wb6 btoughtd$feafe4t§iie§
tBtbrift^ and yet when they believed, they weoc away with
9miiamdk0dbdrfmf€rs\ what doth this intimate oato us. bnc
ibac t^e fenfible finner weary of bis fioftil nature,, fliouid mike
bis sddreiTe onto abe Lord Jefus for cure, and health, and tbac
beflioold by faito accept of bim> and truft upon him for tbe
beating of bis foul, add the fnbdaiiifi'of bis finst and then verily
yoo (hall fiode virtm u cnm fr§m Cknfit ratiing a greater hacred
of fin, war with it in the very foiiiitaine,waCcbinp and praying a^
gaioft it,afid tbe power of toe ordinance facet fllvely weakening
^ and crucifying tbe pourer of fiii.
Laftly , know this ibaf th tme •fc^ntn^Utj it tk$ tim f^r faith
isW^l^. When a man fees d/4ii6, then is it rfae tine for faith to
hlievflife ? When he fees the^'^iiw, then is it the time f^r faith
CO believe 4 rejmreSM,,Mifhm he fee^ guik^cbeo 1^ it the time for
faith to believe forJUning mtrcj\ when hefceshimfelfa finnec
chenisitthe timefor faith to believe a<fj i^Mr^whenhelees
0roog corrupiions, then is it the time forf^ich to believe ^^^4f
frMce\ when he (tt% great dircomforts, then is it the time U^
faith to bclievej?r««j^ cenffiUti^iji tbe exigences ^fenfe^ and the
r^iirfet 0fibe pr^mfetZTtqiitt coatrary;what I feel is one thing,
wbac God.doih piomtfe is another thing* That which the pa*
cienc obferves in' bimfelf, is fickne(fe; and that which he hopes
for m the medicide is health* H atb God made thee fenfib^e M
chy fiQs.^pilthoo finde tb«s much,tbat al that thou canftdo wil
HOC becoflHi a rebuke of corrupttooi tbou art able now to fee the
Ckttngth oi thy fiofiill nature, but to remove it choa art utterly
Ec unable?
^ I o ObjeSiions agMt^ hlfwittg . Ch. i ^,S«(&,4
. _ < i~ - - ■ - — ^_^^»^^^^fc— fc
'1
^ 1 1^
•unabk? Why, wbacis nowcobedoneHruly.asfo the fcnfeof
tiicgutlcornn^wemoftchen flyc by fiitfa co God, and pot otr
' fouUt upoi\bU free oatrcy for p^ rdon, fo ia (be A nic of the filcby
ftrcrgtb of fin, wc mull lo bcaven by faith, and pur our foalci
« on Gods faichfuf proxniiles ia Cbrift,for{be healing and fubdning,
of it. ^ This is the vray, and chercCorc.flrivf to' walk iait, you
may try other waters, bat -ibey iball not help you, aod perplex
your own thoughts, butcbey (hall not availe you, the cure of
itfac 6nfo!(ouhs only ia heaven, and it is faith only which caQ
iifcupafoultoGodandChrift^ mt)kh ppcs it imo^be Bool
When (in is felt^then let faith woik ^ If tboacanft fiode any ooe
promise which God hath madr offandifjing and heating; aod
I fubduirig ; Why , here's ground for fiithj y^yfortby faith ,
for in thele promifes are the cures of thy finf ol namce, a^^d fakh
it is whfcb will apply thehealing medicines to thee.
8.0^;. Yet lam not fatisfitd,fiitb tbefeiifible (inDcr and fear*
foil 'ouli Why ».Bccai|fe, Fit(l, i c^9€$ frid^ an kidruoJaty^ to
pray and feek of God, and futieiy if God did purpofe and aeati
any good to me, he woul4 ia fomemeafure frame, and tticliDe,
and t-icite my heart towards him. Secondly, yea, and againe^
though I do fometimes fecic and entreat,yct I obfenre that wfaie
I was, that I am,, nothing comes of. it, how then can I, may. l^
fliould I be enduced to believef . -
Sol. Here are two ibre and real fcruples which do indeed
vehemently beat opon a feoiible fioner , I (hali endeavour to
ailoyle them focceifivety.
I* I cannot finde an heart to any doty, to pray for faitb,
fcc.
I Anfwer.
I. As the inability to holj imtiet depends on natural €cr*
TMption, (othc i9idi^oJi$hn to^Aris them depends exceedingly
u^onmnhtiefx There is nothing dithearrens a man more to*
wards God then it: For b.fulef this , that unbelief in it*
own nacare is a departure from^God, (it is a biar drawing
the foill doWBwardsJ This alfo is tiueof it^thatitrr/re/rau^
God to tbefcuiin aA the afpidranas and methods of Jii[cot$rm^e^
menif. It makes the foul to fee not hing in God, or from Qod,.
which might eocline it to him.* O, faith unbelief, tber« is focb
ifttf/iifrjIfeaM f;«rfr>ift him, tbatbe will never endurie rhrc.
there
»i
— '■ •^■iil—— ■ ->^— ^-^^_ -^ ^ ^^ . ^ 1 ■ J 1 I III ^T '
Ch-i^-Se^.4. anftptred. 'an
there is fcich cnich tnd I'^tlice in him) tbac Ke wilt farely bt H*
verged oftbce. ^ -
There Is f\Kb firefigth ^ni fff^er in him ^ that be will cer«
rtinly meet with thee, and lay load on thee t Thcreis, I con*
feffc, a mercifulrtefff in him , but alas his tender bowels of *
companion, his rcjfdy forgivenefle extends not to thee ; there /
are many Tweec intimitions inhii'promifesi but they concern
not thee; there is a migh^f falvmion in Chrijt , and powerfol
iflterceflion to ingratiate fome perfonsand their fervices , bdt
what of this to thee t Heist God hearing P^^*^\ yea, but he
will not regafd'tb« eryes nor tears of fome , hue ihcir Sdcrifi.
cisareangbomination unto him: And thus doch unbelief fet
Up <3od utterly againft the foutc, fo that the poor foul con*
ceiving of God as an enemyg dares not come necr it, flies
off k, is even afraid to fpeak to him; It is perfwaded by^
rinbelefe, that God will frowne upon all that is done,
thereupon (he fpirlt finks , the aif.6ktons are flitted ; I
have no minde , iH>r heart , am like a lump, a ftock , a*'
ftone.
Secondly, ii U fdhh which will fetch up the fcnl^ Pfal. 17. 13^ 2.
7 h^d fainted^HnUfe I had keUtved te fee the geednejfe of the •
Lvrd^&c. Afrifhc ihould fay, my fpirits were even breathing
themfelves oat, I was even finking down, giving up all, un-
lefle I had beleeved, but that confidence of Gods goodnefle
towards me , that did pat life into me, that did fetch me again,
tl^at did put heart into me.
You fee now the fpring is coming on^ehat ihofef feemrngly)
dead branches of the trees.thcy begin to thruft out fome'ho[^>
M fprounngs, an8 puconanother colour of freftn^ffe, why ?
bfcaafe the root is now more fed anJ warmed, Ic is faith
which will put colour into our facesi and fpirit into our hearts,
and life into our duties-
For<,
• I. Fiiiih fets epen the mfrcj-fegt : It rep-efent^ God to the Twj rcafons
fdilin all his attributes of gracioufnelTf , not as an hard ty. o^u*
rant* but as a good God, willtng to give audience to the i<
bninble reqaefts, and ftiit of a paorefinocr; Nay^ willing to
drfp^itchi and gram hisrequeft^; Wh^ty thyretjk^fl^ faid A-
bdfiMerm te^enBpt^ it Jf^JtO ie'gtamedtiee.c^cf Sofaith
E e 2 ' the
■ — '
I Nil ■■!
the Lord, Wbatwooldcft cbou have of me? Is it mercy} I
dio promife K unco thee • Is ic gr^gi ? I promUe char uotO;
thte; U/it^rengtkf is it c§mfmr$\ is it <lelivcranc€ ? what*
f^cvcr ic bc^if chou btkevc on me J will not fail co give lo ibee.
Nay, I wilh do it lieely.Aay, cheerfully, wicb aM my beirr,and
wiih all my (o\x\Jfer^'ii. ^
Yea, chis makes the fool to come onto God,a»ihc ftiipioia
ibe haven with full fpeed t and flrccched fatles : O the foul
bends che knee with cbeerfulntflfe.wt.en it fees it (hall he raif-
cd upwichkindnefle;. a man may have fone heart co pray»
when he knows, Mj QUw^t btar mi, cbitCiKi liacb a cetdincft
to anfwei:« ,
a. Fsitlt fas th foml intbi prtvallmg Wdy4ii kpQistbe fool
to feck and pray with foch motives^as it is moft fort (hall make ft
tjfpeed.
There are many motives which meo take to prevailr witll
God ;. O, theycaa do nochtng, God regards cbcm noc, the
ftrengtb of amansexcellcnries^of hisewn worcbincffe^ofbia
own abilities and frame, alas, tbtfe art 'not thi ffiVMiling mU
kinding motivn^ all thcfe imporc tbac thou wouldeft fpeed
for cbeir own fake. Buc fmtb layes chefe ad V, ic hacb metivfi.
/r#ai Goiscfwn kuortnAmn^h^ with which it teachecb the
fool to urge God, che ^4iap# ^/Clr;^i/?i the |r4ri#i» g^Unt^ #/
God kimfiif^ the fUUJUj pf bis Mmifes , bi 0W9i rvord'i N<^^
God hacb faid, chat chefe uiall prevailewicb him . and.
faith knows it co be infallibly fo, and hereupon drusret.
on the fofile wiih oiaryelfoos cheafalQeffe to^ fcek the
Lcjrd.
3« KnoW-Cbif-, that m mma /bdB im gUi.tmrn^ fetmf^m^
Cfodfpr /Mb, Md otbfrgrnctt but Snism wiifet ufonbii be^irs ,.
and bu bfdrt mi fa sgMthii bis vmju in thii. Tbis^wece a.
wonder indeed , if a man could get into Chriflt araoes vfith-.
out any more ado : Tbac be ihoold inftancly have an bcmrc
(in all imaginable refpeftsj fweetly tnd totally fraoKd vvith
the ftrengtb, and onimerrDpted gales of heavenly inclinations,
and performances. AUst poor foal, thou raufthy?r#^/4ffi^
fighc bard to^rrj^r^ir^/^ir^i audthou moft by anjJktj make
way for clearer duty: wellisicwich thee.tfinfteadof words^.
tfaott canO; fometimts leek^God with /frfo^ and^^ben flghea.
failc.
f
4
failc/tf ycc with ^MJif I Wir/r#i, Vfhin tkoa wootdcft do
g9$d,ihwx (hate nade evil prdentwich tbcpj wbcnthoafceU
eft an heart to pray, perhaps eteti that motion ii ahnoft ftruck
cot by another heart tnebee, which is nioft unwitting to pray;
when tboa feeleft any climbings of thy fool by faith in tby
heart, ef en there willbeoppofed byftrong doobtinga and fuf-
picioosby anocber heart of nnbcKef widiin thee. Never the«
icffc remember this, (bat this p^rtipiiar oppofition being rcr
filled, diflikedi be^ailedt doth ooly declaie that tbece ia in.
chce, that wbicb is cootmiy to thee, and that Sitf^ i'pk:*^
$bf w4f, it doth notteftifiethat.Gtf^ ii/2'i(#iji,c< NvtU not ac-
ceptor tbee« ^
If God huh ^veniioto thee any defirea towards him, O-
cherifli tbem as one would a fpark; The beginnings of a Chrif
(lian are in ouich weakneflfe, and manifold diftraAions aod op:
pofitionSi bat thin its G^^wbo gave unto thee thofe breath*
ings, and can nnderftand fccret groanst and tbereJsa Chrift«
who can and will make weak fervicei accepuble^ and in time
will give the t/i^t^r; after the combate.
Secondly, Manj^Hkirngs^ but mthing c§mis ff them.
This doth exceedingly diftra^ the foulc, the ttnftnfihU
mlarMi^n^ tfthe feule. after mttn} feekhpt urnally raife a^
frtj$^Jh€i dgjtimfi godzvAettKftlvis^ but foe this ohfcrve. fome.
particulars.
. i.The fj^c4C7 ^ fi^l^fgs, conflflsnot in iht^ ^nantitj or.
mttmher , but in the aMo/itj and manmr. Have jeu •fitred mnte
mee Saeftfiees attd offerings intht^iUefnif[eJ$ttrty "lears^Ohmfe*
ef Ifraii f AnH>$ ^ 2y> So I fay, ha(lchoUiOffcred prayers onto
God in tbefe many daycs of chy diftrefles ? nay » thou haft ;
come before him reitb words , but not with prayers.
. What? thinkeft tboutbat.the L^rd t&plcafcd wi:h all thy
cearcs^and with all t^eiiumbiings of thy. Spirit , and with a4 ^
the importoDicics of thy requcfts, whilesiander them ailthou
docft not (lick to tell God to his face that he U^diffemiUr,
and /far } in all thefe thy facrifices and approaches unto the
greit and high God, thou didO not believe any one .promife'
which be hathmide, thoaha(>choa{;hc that God would not
do thee good^and is it likely that thou (Kooldeftfpeed well atr
his, band, )wbo rcpaoacb|e^:(b£ true and fki(bfi|il God?.-
MMb
9^4 ObjeStionfagain^bditvkig Cb.idSea.^
Vbj. I do Ittdrtd )fr*7', %ii</ iTv^j*)?, r ato coiiirrfandtd bat
I Verily "bdciyt' rt ?* W z/ifw^;1\ift; irlfurtelf yoti me 6'(^0d$
profnifef,bc #fll n^vcFpitl^fhi''th<*tft ro inc?
5cV: Good God ! wh3f j (hall the Lord not oft!/ cofnrrfani
by a righteous word , but 'aflbre ^nd invite bya'^oodand
f aithfiri wofd,a wotd is tiia? as friith it fe!f,afid is if bat a ru(h
with u^? i$ it not 6f^ tfj^' more- ^recount with us? risj'^- li^ot of fo
nuch account is the vvord-uF- a podre.man? No? tnarVcI that
nothing comts aftcr^m^ny fceV+Vigs /fuch feef^ngs of pride and
unbilitf^ i'nfiddity, for the pardon of which I adrifc fkceto"
fp'eed up many more feeding? ot fait4i.
2. Right feekjffgs fi>ai aU Ayes come to fomethtpfg- Thoiigli tkc '
ptcud and itnpaticf)^ pcrfons faid 7^ vfasiu v^Ant ft^ferif^ Cei^
and what profit is ii that tre have i^pt his Ordinancft^ avd thai
rn hxve walked fn^nrfijallj bef we the Lor ^M^l^ a ^. Yet God
affuresthctn, that the daj jhould come that thejfhouli returne
and Hifeern hitmen the irfj^hteem and the iitc^/dl htt^eets him
that fetvetbGedy md hint that ferverhhhA^it^V^x: it. Street
. is that place of the Prophet fatal y Mii^eEURfhaSUng en-
joj ibe trork^ of their hande , Ifa. 6j. i2. Ttej jhdll not tahenr
in vain^nor bring forth far troUhle , VerfeiJ. It JbaU cetnk tg
pafe\that before thijfcaMJrnSdnf^ef^ andn^hikfi thej are yet
^enkingjrvill he Of, y.i^. ^
And the reafoni5,becaufe(7^^i/iiirA>i who hathpromYeJ, •
atid he rpiH nruer *f^ffer bit trnth to faile. If there bc any good
thing which be hath commanded thee to pray for, and wbi:b
he hath undertaken for thee in his promifes^ and which thou
dofthombfyfoe out irt the name ofCbriftby faith; I fay, reft '
upon it, it (ball be given to thee if thou canft bat wait on God id
the ufe of the means.
3. There is a double anfWer to the feeking of the foul^ one
is real, another isfenfible: As when a rcqueft is prefented
to the King, either for pardon or fettling; if he accepts of
the requcft and put« hirfealetothe autliorizing of thegrant,
• the requeft is reaify done though(pcrhaps)che petitioner knows
it not: So m is with the Lord many rimes irt his anfwerings-,
be doth the things really for ns,though we be riot prefently fen-
fible of it ; we beg for mourning hearti ,and for heattf to hate
finne, and for hearts to pray unto him,andtheri we feel our
hearts
. ■>
mam
pfe, i $ .Seft. 4. - . • ,^figen(t*
1 1
batrtf btrdy^an^ Ofir corxoptsoqs burfiing forcb i|ppn ys> whi^b
Bitikes our hearts bUcrrly^o grieves and (tirrcs up extrfame
Joacbings of our vile nj^tures , and caufctb tbe (oule to lie
.groveling witbinoft fltiving^odferv^nc importunities ac be|t-
ven gate ; Wh^, here are now tbe^ very tbiogs cbac* we would
have, yec we are not many times fenfible that thefe things are
anfwers.
4. We mbftdiftingufli'cwi&t nothing abfolutely^Kn^n^hlng
eomf4rstive/jf. Wby, it is true, that the Holy heart batbfuch
an cxtream abomination of (inne, and foch an high tbirftof
grice^tbat tbe prefenr^n^werrfro^ beaten feeme ts nothing
(cbatis^ there is yet lomethiiig more and more which I would
have, the prefent grants are: not fati^fying of my defires , yet
fimothingu got by ev^y faithful fee&ing; there is not one
faithful prayer > which thou naft difpatcbed to heaven ,
ttiit. it (UUvcrs thy rneffage . and h returned with a blcf-
Either ,1C gets moro ^d^tttoni^ to [omi grdcf or oi^t\ 0J-|pf«*;>
j^Un^i^jfrom {^mf finne e^! otk^r^ or thorc Mjpo^tifnjofomf^fbfty
out ottfir^Ot m<>Vc'refolktion fo ffcl^^' or moro Jtjeiff^ te ik^ik*
Xike thf many Bees which go ou^^ every oi^e cptiies home With
feme thiRgi one with honey; another with waxjj fo ev$ry faith^
All prayer flics up to be.^yen and gathers fomctb.mg or c^er
from.tbe good proipifes, and though not fp much as tli^p dffi^
zefi, yet alwayes w^r^ihen thou i^forvoft^ though not {0 n^nclf
as to fafiifio , yet as to help.
5.Suppo$e that yet you are riot anrweredj,tis.tbcri dJ/Knetp
m^fmnr i^nd quAtrol^ but it is thy Juti t^ vpoit. '! ,
I obfeivethis, . . ' \ . ,'
.1. That Q^i nev4r givoi thoi fo l^rgt an alnus ^ but
that ibou needed the next boure to become a fai:thcr Peti«
tioncr.
2.«Tbat God if pleafedto mak$ fhehggar to ft^j fometim^s
M Aoor\ he doth n^t alwayes prefeiitly give, what he'intends
certainty tobcftow,' buf as lvispi\n/r'rtf ^r4c<i is the tfgnjpirf
of oMrgtfts Ani fppplics,Xo his orrn ^ijfdom is the difpenfor pt th^
time and fcafon. . , ,, :^ . , . ,
bloW tbco.as l^tgoo^neJl^obfthpromif^ flipuld draW! US tO
./tfArjwi ft?: the M^.^X-^CJ^- ^^r,<«J«{//jf (i't^ttid cauf? us t^
^ .- ♦•
Oftivinghyfylh. CKr; .
oiii ami tin's! Goll doih eivecbce leave to itrithm, bot
beribciit ilUo kill- *i»i if God doA promife, ihen it n
Iby duty lo b«lie»e , tnd i( he (liyei , ihen it ii thy dotj to
w.it, focC«<i«i»<i' ihM it »«;*.fr«,f»r,and«lrf.i«*
a itff ilul wml fir kirn.
n
CHAP. XVI/.
1 OfUving by faith.
■tAnngfbnmrly Ameil BOto yof wfaftftitto
^ bekevc io the Ixft^ ]t(m Cbrift , tod «irnc{tly
r pccflied npoa you to get f«itb in bl«. 1 oov
V(t $ * F proceed to tnochcr Ufr, wbkh ( hippofiog that
be to cKcite tod Mrfwidc ypn tbca to lire i^
that faith in the Lord lefaiChrin.
Beloved, thCRbccwooffica of faith.
One it to breed ctnjitvSkm «nd *ectftMei , tnd ifiif i«
done when the bcart»upongood,«odchoife, tod delibereted
gtomdi (ffcftailt; iKlloed t» coafeni tod take whole Cbiift
oponbiiowateiim.
Another if to bneed tUftntUnet^ tnd this ii done when the
belccving foal mrtei oandnued nfe of ibit folnelTcind vertue
-which it ioCbrift tooching the conctmicd exigeociet of its
niteind condition in tfatt life. At tticwtihi womtn, fliefirft
gives her confenc, tnd becomes a wife, and then being a wifc.flie
looiit opoB hei hasbtjid at the ooely perfon to roppljr her ^ di-
rcA bcr.comfort her, provide for hei tod bert.
^ ii it widi fai^ , firft it doth cfpoo'e the foole co
Cbrill, it takei bira «■ Lord tad hatband , tnd then it cafH
•U the provifioot of the fooie -upon brm > all die fopplies
«nd helpt , it trofti OQ bin foc righteoofbcire , nm him
T«r pitooa of fianci , on btm for gncc . oob bin fbr
ArtBgtb,
Ch.tfi Ofliwugbyfaitb. 317
flrengch » on him for comfort 1 on him for eteratl life .
&c.
Now bectQfe chii is % point of fingular confluence , give
me leave tbererore ("and it matters nor, if now and then I make ~
t Kttte dfgr<lTtoo) to unfold tbefe particolars, that yoa
may the better underftand tod be aflifted , bovir to nfe
that faith in Chrift) which. jroii have to live upon him by
» ii« •{ . . .
[ ' . I . What it ft ( iatbe^general) t§ liv$ tj faiib.
2» To what )?4fr« tift Rf^ §ff0Hb mt^f txtenA.
3* What it is vofxt fmtic§Ui»lj f llw h Uub m
CiHfi.
4* What 4irgmmm$ tnd .nUMefwumi I bave to prefle^
Bot only at gfiiiM irff^i^^ hot aifo the /Mir h fimb§m
Ckrifi. ^
f. In what particalars ii» VfUiVirs fimli Htm kjf4i$h^n
6. 9rha ikb^i $ff9f§ tbi Uf$ tffukk.
i 7. frj0ls^]i fe tbtt m /iw ^ f^fb.
. 8. frkat gHt^h^s fflty be found out to affift, and more
and more to inctiw and ifutUf the btUtvhg bfmfiUl n Uvg
bjfdiib. \ '
If any other profitable and pertinoit enquiry may her#-
nfter fatt in foe the better informttSbn and dire^n, be-
fides tbofe particular heads which I have now propound*
ed unto yon ^ you (hall ha^e a view of them likewife ^
.kit for tbeprefent I can think of tio more: Now the
God of mercy, and Father of all confolatibns , dired
nnd ble0e their deliveries fo unto you ^ chat you may not
only have that :>*«aiaiw /ijii^ bnt £w kj fnUb^ nay, and
dU h fmb^ and To receive the gni ^(ym fmtb ^ mn tbtt
■ ■ ' ■ V . .
I I
*- , li L , » ,'^.^Jw*A
X.f.. • t,; ..* .. SECT»
■ U-1.M * ■ ■ !
V8
•flW
rSca,
SECT. I.
t *
^efi. li. X'ZT/***^ "^ ••' (io the le^TAt) fta ih9 if
of life viz.. That there is a life of vegicacion which the trcw
and plants do 4iVeUi^ « lif<bf :ln^/:iiiifaicfa the ^b^ift& md
cactei do live}>«itdtMr lim^ ?• »V^/^Vm|tfai:aod knkMidgt
wbidi Tnan dMblii«;af^ilittth«||reifji>iiffiofEaith.whi^
Chriftian either doth, or flioold live.
Neitbet vtiU t ftafUhvpvn^^ihe bffKxiiiM |ewfntfi67fti«{
\*j^fiMk.'^tfkxmm^bpi»oiM qMN^ r i«8|l *fc,>dttd 1900
oar felves ; the other being an evangelical life , and np^Mi
Nor now of that oppoHtioD 'twisc the life ef faith and tbe
life •//<»//, the one bcbjj | ^ .*» iii^if^thr tq^h^
That depending upon Viw ffr , tbi»tupw mkt^i4^^/(An k)
fmfk d^yeMiie M tducUQ cflniae^/«#V>bti>^|T(^ vitord
iwlikbk doihhcBr; -' '* ' •'*-' "^ • '"* » ' -"•' ^"^ - ■"
. Tbefe things being pafled over^ I conjcAure, that to iifte 4f
/Si*fi>iniiy betbvikfctibed.
folireby lti^ml^mf99djmA.J^Mfif$U Comtdning i^ficHr: i»Mafaf^
iiitb»wh3ir« ^, ^#0/' fiHi^ ^*^^ 4D«iw iiM9^' 9#i^ :iMri!r^^'^^»Ml^ rflU^
feuding mfk^n his faifhfM Mt^* j^4^f¥mif^s M C^ftj f^
futabh and '{^nath/Mpfii&nH^a^ifHPekigi^tiUfim^rineer^atAi
eUngikt whatf9iVer. ' ,
Here ai^^ivers^ ihihgs obforv^bte
) f iirftj to live 4iy faittHH i^floiM^ 4//o^::|C$is'^tt ktct^
« initt>ft,WmvrrAsoi»rtolv«iint^(>W3 ^\l^ (^Md)4>4»/)
tri^^iwi ib^vr believed^ and I am perfwadid^ Hmn,6if^ if abU ta
keep thae nhich T have committed untehim^ 2Tiai.M2. As if
,be fiiould iay, I have put my very fool and life into the hands
of Cbrift,who I know willlookto it, t$kc careof it forever.
Daoid makes this to be the putting of our felves under God^
ii^ivk Shepktd^'9it\.ii.u andf ai our Keeper,^ Pfalm. iai.5«
Mark this^ a man lives not by fiiith when he undertakes to
be.himfelf, the Lord ofhimfeif^ or a God to himfclf, when
be
Cbii7iS66bt. dflitm^fyj^h. ^
* ^ l 1 1 1 I I — I.
be ccoftf to'liii (ywtt fttM or wril fobfift by in$ own arme, ot
when ht ptrti fa» cohfidenco in aay armd of fle(h* O no,
fSihp^is Gid fli^ kpncftr ofiiur ieiniswud ]^tui^ and rcfigncf
ap ilf to be^ aitd to be dtfpoftd t% the Lord plealeth ; If b^
wilf have'mt td enjoy, *rcll • if to want, well; if to abound,
wieH; ii^tdbeabufed^^reif; I would be akhe would hare me
CO be, arid; I ix^oold be t^itti as he would hayie mt to bei
€(htdd ; fFbe' eHihh good tb beft6w a faire eftate upon me ;
I dtjfure to be* to^^/ta^nd" r^M/n/; If hb thinks ^ood to
limit me to a meane eftate, I deflre to be humble and c^nttnitii
If be keeps me in a free condition, I defire to hv him ; if in a
perplexed condition , I yet defire to/r^rand/frv^i^Mi: though'
I would be carefhl and dilifient , yet I would not be anxi-
ous and vexing ; I dare to trmt him with piy foul , to preferye,
fandifie, uphold, comfort, fave it ; I truft him with my Wj,
CO preferve , enable , change, and difpofe it ;. I truft him with
my whole f/^^, td give it , aker it , increafe it, leffen ic/
keep it i 'btelfe'it, as may make nkoft fo): hfs glory and toy
good. , . ^ . ' /
cdflfiftar^^TBat** ' ' '^\, ", -' '* ' ' '' ; '
Rfft ;:God' irair 'slfigcUht: 'looS$tife\ lie IS gootfritrft' 1^
ftfk * And whatf6evef g6o^ thfe creature ii (rapal)Ic of,
or' dot* aftoilly »parti(rijitier,/he is rtlfe foie cabfk there-'
of {^'tetantf (^rflrdtf *b<^ ''^ hrtt * atf'HaHa 'irid ri<^arfe" Odr eyes,
•W Viit pSpt4irtd'lft*f«^irdi,; btit'Gb'd be is* ctfe^ foufitaine ih'd *.
lA>hfl. ■? ^ ' '-^ '■' '"^ ■ *- '' ' * - ■' ' '.
Secondly, he hath fm all Covefsant gooifcr hU fervAntsirt-
tiprimf/s:' The' pfotfiifts are nolhiria ejfe but a deed* of
gfftfV^it'**irtl'thfcfr(i^hVd Ther6\Kath God freely
ahari^takfeb jWhatfoeVcr'biff^rtgs'tb ^I'kce' or glbry ; to this life
oMO*ttrii?''tbfii(5fi^li**t6- cOme- d6e(t *th6u wiiu thfs' or
Chat , ' Wh'y, \x^hitf6cver' is fit'fof thVe* t6 have, ' thac I
promife in the Name of my Sonne to give un^o tbee^faich
Gcyd; * v. ■•..*' -
f9<M tb'Hve ty ta'itH,ts t6 'ckft^*ntH6r^ it hkivc^ilf gatcsLit* is to
cafttte frtil upon Gods pbrtiteVin Chr^It; to rily^ oh pod foe'
any good wfeftchp God htth' pr^tAffed, and undertaken^
tbi^ r want , aftdFtbi# God h'ith' prolnlfcd^; hi bacli' under-
F f 2 taken
— : : — \
aao Ofhvtiighyfaitb, Ch.i7.Scd.a
■>'^
sECt. n.
^ifi. 2. "T' O whit fidies tie hft •ffdith mdy iXUmL
Sol. L You know cbac there are cwo eminenc (laces
of our life.
' 1. Ooe is^ ^riii»4Avvt^icb refpeAs all cbc exigencies, varic-
ties, windibgs, earnings, changes, defeftion^ eclt p(e.% fryais,
and jiardAiips of the foul : Wbacfoever accidents may befatl
an holy foul about cbe heaven^ condition, that appertainea
to (be fpiricaal fiate \ all the fuppHes of grace , of fliengtb^
of comfort, of affurance,of afliftance againft temptacions, cor-
reAions, tronblei^ all enliveoients and qoickningjs «f the
Sp rit about all forts of duties and fervicea, aAive of pal^
ftve.
a. Another is tempera t» which is not onety tbe terme of
our naiural breathings , butaMptbefundry aod manifold oc»
currences which befal us in the employments of our life %
all the accidents,^ and interruptions! croffiogs.cbeckings, coiii*
trarietiesi either in our bodiesi or calling^ or wealthy or perfons,
or children^of ftrvants,or good name«
Briefly, the temporal 0ate comprehends allwharroevermay
weaken; or waft,ordiftrsd: Alloranyofo«rtempesaLcoo»
8cntments,deHghts, defires^ends; as alfo adl oar umporaf
fiipplementt for tbe being , or well-bei ng of this poore
and fliort life o£ oorsi, as health, flrengtb ^ friends ^ foo4. ,
1
taken the (upply, and I will poA upon him fori^
Though I fee.1 no fuch thing; oay, though I feel tbe con-
trary, yetl4o not cafl; away ir>y corfidence : TbpM^bfi^^
truibloffome npt^thougb^bvi'f^ile^ dndhiniks iore gam ^ yet if
my fupply appears in any .w^ord of pri m(t^ I cake heart and
fay, yet my condition is good, all is well andfure; My God
hath . undertaken it for me, and in his Word will 1 truft,which i
is jgood and true , he will not faile me, I (hall have wbat% ^
foever is good j find ^hat coo in a good time ; This only
injgeneral.
%
•<
■*
Ch.i7.S«ft*3. OflnriH^h^fiith. aai
Now cbf B Ifving by tutb cxtcpds to bo^ s 7^^ >/ i^^^it
/iV# f; hi^fmih^ faid d]C?r^^A#/, Hab.lf4, of ibc \tm% in
the temporal ftacc^ and , I Ht^ ^ th$ pi$k 0ftbe Sfftw of
Gui^ fiid Pduixn G4l. a. a. fpeaking of hk fpintiialftate#
So tba(faicb bears up foal and. body , aod isbocii;forbci*
veo and ciarib : Ic ferves to feccb \n ibe bh>o4 ol Cbrift^
the redemption by Cbrifi. pardoQjG^fiane^Qpdifavoar, all
grace and cqmfort to t^TquU . h^AM ftrvestoicccb inal*
lobeakb to the body^ricbet to tbctc(Ute, plenty, peaee/rieodf,
what not } When I am fick|I yet tra(t in God for bealcb, when
poor, I yet ti^oft on God for (officiencyf vtrbea ondcr reproacb, I
yet croA onGod to clear my innocc^^iwherMindcf di^omforci
and forfakements J yet truft onGod for favor and coantenance: .
InallmydtAreflcsandreproacbef ^ IbaveyetbiS'Wordfqr niy
fopplies and helps, upon which I refi^and thus I live by faith : (o.
far as the promlics extendi fo far dotb living by faith esteoJ.
CtMTi
• ' • • .- /. JIECT.'IU.- ,.■■ .
■
#^^•3* VI P^ 'O^^^ particolarly. vtbdrp is to tivftyf^ith^
$01 l|vtlUellyouwbajt Ijthiojkof >(^./#a^;Mi#^vi^
l^f mfi $f k mfor si thi conJUtUns Mndixigencies cf tbf foml 4^- ^■n»-'
tout it J ^ ritmsU fintf. ,, ..
For cb^ opening of (hii& dcfcripcion ,>i(f ill cotich opotichree
things. ^ .' : , f '. s r :*-' '^ ' " n. k*
iAhtfzt\KuUTC0niUi4nt and fjx^gencfcfoftbefoml.bytear '^''*"'8»^
Son of which si bath nttd 10 iitno ty fditk - '
a- Tbe/<i/wj;iaod)i<w/#and^/ir;t/ari/f,for the fnpply.
and help oJFa bflceving fouL
by faith on^hpfi.. . ,•-.».
Fi«il.t the partif alir cMMMtiong^ni ixkffminof tin. fnti \^
you muftknow this, That tQliv$ fy jMk ^tfa^fokth two
tbimff eaoor pact, de/fB and itifmffUhn^s ,
Ffj Thcrct
mmmmmtmK^mmmm^m
9« \<ifh^^iyfkith, '-^iBkif^Mk.*^
There is fomeching>l7#^ ttpefi'Cfff^kflrfletildimr, tfml wV
^Mfic^helpour fetver^ Md^ertf*!^ #^ j{<» abf6ttf ty fafc|r;tbi$
feto1*re5UpoAt!l»emHrRe«>!i .^'^\ '^ \ - c r* - .
i.-The fin(^ ^i^i^ i 'rti* Is'.a grrtit- Inatttr,, it maker the
repy* beatt MDi-tiMFre« tiy Vreml^e ; it if sfv bmy btirden
when a ifitif (i^Wne^ W^fRfllM Mf^Jt'jmfi C^i, tfte leaft of
thfm.pM»^<*iiig'iw)d 'dfettiftme ; ' ttS^ h i tiiiie^of bdtiMe, for
t/b pay a iii#rhmg < alPtMf^lft^ it btifin^it; cait. iieVer mfwet
divine ]ivftice.< TliHvt»*oiicfexig^rTceiibw* wMdi makes a man*
capable t4> 1i>9«>by «mK; co^ImIi out t(^ Orrift, ai)d m rry what*
lie m«:4<^tef Mmri^ttVi»¥tfi.fc-fftffcF,*W^'^ ftaffiteiVe' .
2. The> /Vi^e >/ mhMJmf^a^y- Wfly;Odd;^iqt)ire« W ho-
ly conformity w hl%^ dWite Willi m' heart, and ih litr, rbat oQr
natiire (Mould b(('ai he r^ijtiifW) and odr-wtyei arbe <fom-
mands,bot when the foulis able aftively to refleAonit Telfe,
aikHook on God-i-und tticir to compaire'wh af it is and" fiatii '
done, with what it {houldbe,and (houid have done ; It isa«
mazed at its own unrigbte^afnelte, and this is mach increafed,
for it knows that no mnriibttom perfon /ball go u heaven ; It
k^oWs ^bacGod 'nvfUnotpkorfounceanriglitechrs judgemenV;
He will not acquit a man is righteous whobadf n6't rightcODf'
dcfie.Wr ihtlthret^r^fllai^d h» jud^etherrc' before him/ ^dW
tUa i("«otbtbcrexigfiiiee'WMcfi>pBts tire ftkaopontfit Iffe* iif^
faiih. •■ ^- ' ..' '» - ■ • -* ? ■
J. The times ofii[irti$n, when all thctrohif6rt»brileVtden«
tcs^ the GHtfftfati'fl*re are drftwiv off, as it ^krt; whtn ttte
JjLord confinesT bimielfe and all ro his promife: The poor
foal hath no fpark^ f^xb^^tt f iptiafh no gfirnpfe of divine fii.
vour,ifit canfindeGodtobe hisGod, and Chriftito brics
Cbriflin tfie proxbjfes^ Well anA^od^ bur there is do feeling,
nor handling any fenfible tokens • This is aiiorhcr exigence;^
4. The 'times ofWhttarikjt; when the Sunfteftcfmest&bte
darirened, and w hen mercy feems- to be angry .and wbtn-gde^ '
lity feems'to^aft « o#, When* 'mitttlfQhttffe fe^mes fbrgetf)|t,Gbd
feenes not cq regard qs,> butto ligfaf againft liSiandOHrlIl;>^fab
did call to us to come unto bnn»doth feem^to^so aWay fVbUi'iir.^
. ^ Othis
i
tm
^tHA'iik ftrojig «zfgenee «f tb^ T^k, Md^if ti9tt now tanft
hfivebyfiiith, ' ,"
•»''5. Thlfc»?ii»i/^/ii^jf/^ #KefttnrtnX6tt' that his ^ork
it'igHeifti'afujflbti Ifreit^b 7s ftiialL dairies iniiny; power littlS,
«fftdK<]^^dWI,ii6c'ab1c'rodo'for Chrifl:, nfoe 9ble to hlkr foe
Cbrff|,camiot'phty^fceat, feceivc/obe^ as tic- flioald, a^ be
woold. TbisicairQanexigeofcof the foul wbetelh it needs to
. -i^. im t8Mi»<^ vMkfti'int'. iifbiij'aidtii-ftitiiinne arteflt.
I»v^hid -tiiott^ flirne'jbAdlfee^-'deUfolfi^gdlatidsIt c'oii-
flffh bad b«eM jntfti boc fiow'fie ][>ercirlv^$ nnnb to rift IiIk
1^ a'^fti^d inkn, dbd.Hl»r«fib6d',evek ready to beire'dov»ti
the. ftii1iE'<wr^ 'Anx%icthK'.\xX^Sftic^AtiiL vioti^hcif oi^ wicked
tfrddlfti^ aiMltit^i^tfoa^i '^^i . 'fb' Miif is 't^^,'ft<)'ribt. 'tK'^
'itt ««lf l¥tff¥i^ClftHl1likiiotd<'i^ii,fo^i:b;J^4/#r i&r^^^
iwrf*rt/&. , , •■ ^••-'i ^^ •• -
'^V'Tfic 'i^jjfV(tiii}Uti»>t, wWch'fifcea cifofle wirfde,
t^iit* the <Qiib ahnoft un'ifa' water; "The gat^i' of hell"fee(n«
\odt4n ■xhktdklfei'i^m{k\titMV»id ^WepWeVs or^lirk^
^'bte'«?0rifitteH<*5h'dJtiJfft( th«thepo6r«rqql ..
afmdft 1>rougbi^ tiij ^ lim'aod dekcb' W/ reafoA .of '^hem. This ts
•Ifo aootb,ecexicfc«ietfoVA< foukViftaiit.tjft'of thrift,- isn^'to
.rS.'^nf'M »/td»^4^-',,A: Wii'tHta6u'tii8 of i^Jck^i
l«bl6bcfirih'Hi<ln?1ike Ipftl-p rafors; 'Wothid'arid cutclfa qiali?
goodNiTB--', wficf^'tKelf fiahiU.lil'.c^laws.of Lyons,, teare'a-
W9J the* "prey, they^tife^^wiyttji^.lhnocency of theupri^hc,
tbd thi'- tflatrs^ 'iihttiifis/til^di^ '.ah • tiie . eartTify chcourags-
B)ents>af rhe tigh'febu^Si tTaV^tifiiS Itiay alio te ah eitgcrice, f^i;
fhr Ibtii fo^lVel^'faicH ih CbVift, ^'nd ^o iake up all in liini a-
l0B«.
*i/^; 4 '.fit0\rHlkejpJ.in A7f J . fie- qonft. Itnow two
' Rrff, that tJri/lif^/iS.wgAi'i few **WV'«3rt'^^^^ ' '
*-• - Se-
^*3
therefore 1 pray you remember.
^ Fjift^that Chrift. hjub efi9Hf^ in/^ftimfpf ^t^fw^r- fi( fbe txi^
'tiucbje is ctleie a^.« fure. OW(x itnd b^Kofu ^ caooocbecift
upon toy ftieigbc or (rouble ivi}»cro^,vff , but OxiiH it able
.U) relieve iu . . - .
J. For the fenfe #/ j(ii^ii/ : Wby, in (bu>(li^re ii (b«c w
jChfi^ jwb^h cajAtake J( qtf; .£/« ^/0^ k good ptymeor ,
9n4 It ^(as flied ftfi* <^[ umiJlflonjQf fifis ; He qua make pcdt^
peace, and /4/;/jff tctht.mm^t As tbe teaft fionc oecdi bit^
merit, fo (be g< eared docb not etcecd it t If Chrift vrooid but
offer up bis foul foctbme« bis m^rict for^chy crefpaiIb,Us
^eciou$ oiood for thy bloody ^rimet; Wby; God will be pi*
X cified.fo( htf biqod is tje ,bJoo4 </ 4/ifCT?f^#/ ^^mei/iatiim, of
olocting out,of peace &c« '
2. So for mnri^bumfitefei Wb;»cberc is cbai ipCbrift wbich
can prerent the rigbcepus uofpottedi anblal&ea))le ; whic^cts
prcftnc (hce glorious .MTi^W ^^1 > tt^riwi^dr. 4S the APofile
\ He cau fJadiK aq tmple garni^ns vvichauc any jrnt, tn obedi-
ence nrhicb ^'as pccfeft, which God wiU a<:cept, for which b^
will*)uftiHe the^ ; ThoQgb /A/m ewn rigbumf^tp ( for
iriitrer of judicial Jufli ficacioo) In 4/ filibj ngs^
3. *rbe like may be faid in a proportion to di tbi §tbir
wxigfticiis. Though thoo J)eweak in grace t feeble in docy^
yet he can make ^ gr^i tp 4tb0$m4\ i^nA he can JFr€9$gtkm
$hi fitbU l(nifs , and^he can €0mf§r$ \h m§mming ffirii , and
he can open heaven againe s He can open thy eyes that cboa
(halt fee thy God again; yea^ and as thou baft done formerly) aa
thy God, yea^ he can conquer the bufieff con uption, and put by
thyflrongeft temptation > and ftaod by cb^ in die bittereft
6|)pofition*
2. Nay, and Chrift HhotSM^intti pf G^i to be, and do alt
this for the beieever, and m vfrj mUmg. Hi i$ m^Ji mi# m if
^«^, (£iith the Apoftle. i dr. i . 30.) wifd^me , rigbifmfnefft ^
fanfiifitatiop'^itridfmpiidn.i there fpr&js be called the barn^f
fttvafiin^ th^ J^ftifUr of bit ^ofti^ the StanJUrd to which we
(hould repaire , the firgngtb #/ tbtm tbm tr»^ in bim , in a
word.
word»be wnn im^cd • Mcdiacw witb histriple officc^of Pricft,
>Qifto()faer, afldKiogi CO be, |ad codoall chii for ibcb wart
Nievccs^ ' . i ^ .
Thoodo^DocjmfUketbyfelf, nor mifconccive of God or
Cbrift, when choogocfttotbe Lord Jefus inany ofdiy ftrcicsi
cbcn CO be aPrieft fur cbee» or to be a Prophec for chee^ or co be
a King ubco dice. O nO| God baiB appoioced him co be che Sa*
fionr of fai$ body, to be che head of bti Cborcb, and ChrU),who
vaacbut ably iflvefted,is as wilting and fatcbfoi co difcharge afid
per^or<ine. • -.
}. Tbefecbthgsbcingcobe known and granted » chere foi*
\^m^ in che ibtrd place the conjnuRkH 0fth$f9 iir# i«^/A#r,whtcb
indeed ii the wr^ -'»tM; IfjftiUk ppwm CMft^
WbeA the fool is in any esigeace, and cooea co Ghrifti and
pBCi4t ftif nponhim^ and cmfts to bioi for help, chii is to live by
faith oa Cfarifh Suppofe a perfon feofible of nrncb g^ilCi many
finfbl coAAiiBgna, or omifli^ns lay heavy and fore opon birot
faefs grieved at bdirc cbac be hath io diflionoured God, takt
ahem otfiieii notable, aad'cfaerefoie far renonncccb all in him^
felf^toCbrift bigots and'faich chns, Oblcfled Lord Jefns,
llioa didft (bed thy precioas blood for the retorflion of finner,
cbcw haft ofifered mie chy felf^ and all thy precious purchafes and
btaefics; I have by faich accepted ofcbct) of th^e alone, with aH
my foul CO be my Lord and Saviour ; Now none ra heaven or
caijtb^ can procure me the pardon or cbefe (ins,&QC chy felf.and
tboocanftdo it; I befeech cfaee chat chy blood may be niiea-
comment co-ihy father; ftn^ I will, and doeaft my fool upon
cbeetthte alone, for che pard en, and I will cruft unco cbte for
the difehargCfiof my many, of aH my tranfgttflionti; Thy
bloNod is che price that L will tr oft co, aod reft upon. This is td .
Lve by faith in Chrift in cbac particular; yea, choogbche fenfe
of guile be great, and checrnchof it undeniable, yecco believe
che pardon in Chrift, and co offer his factsfaftions;yea, to adven-
tore, and to roll che foul upon him for it, for Chrift bach called .
/mc, ond be bach faid chat he will cafe me, &c.
So againe, fuppofe cbac then feeleft cormpciona ftrongly
wcKking, and^ccmpcationa^fievoDfly aifaoUii^, nowtohve
by faich 00 Chrift isto come unco, bioa, (.knowing che Kingly
paw9rofbiiigjraice>aodco^feecbhimtofabdiie icii<)nicieafoc
" G g tbeei
,^a^mmmimKmm^wtmmmmmm»mmrv9
aa^. Wh»sfuuhw Qhaj.Mt.^
tfaeci4 ladcoimd fertbch«riKL of bis SptpMr^dw power itf hh
grick>iiiL$piri^ to nKMrcifi^ chy lafts yecaiom^Mid to uuftiyoo
bim.chac be will do tbt§ for ibee, and cberefoie cbou wtk apply
iby£rlF^wicbptticfH:f aodiCcnfUleDceto cbeuftof all cootttra-
ted w t yes and nw anr s^ tbrgugb' which Cbrift will maoifieft dm
powrrQnco6byroQU//lk»is^^W/l^a«rjif JefnsChfifi fatdp4fSii,
RoiBu 7. A« if be ibotiid £iy» I. am not able for my life 19 n>oc
one, to beat down, ibefe vile Aorioos. bur I caft my felf apon
^fipsChrifl^, I tfufi unto bim^and vtrily beleese be will delitcr
IDC; the I'ke miy be £iid of all the otber exigences, but J caMM
repeaf^ll;
. Coofider tbat tbe habit oc ^^tltty of faitb b ooe f bing, and
theofcorexcrctleoffaicb iaaMibcff things tbeioiil^eii.i«rci
by fattb 60 Cbrift, when k inpaovci itsioteneft in Cbrift, wbeb
t€ can tfuft f o bi(Q CO ftipptf all tea wants; a Qao if faid to^ li«e bf
bfisad^ot when he bach it in bis Cupboard,, bat when be lakes
pod eatc^vici and a oaii ii*faid to Urc opoa biaa[iQoeyi.flM when
be lets it CO lie dead in biieheft, biitwbeo be curaes and wiiides
ic for btsbenefit andiiippDrc. So bercj to live by faicb 00 Cbiift.
is CO pot faith to work* my works are in my ieif^ but tbe AippUes
ofmy fool are in Cbrift; asl go to divine providence, aiidfiir
By felf on its faicbfol fio werfni gopdneflie for my body /o I wfl
go to tbe Lordjeiiis, aad pot my felfon^bis^g^aeioHS andkci^
tiioe AUnefle for my fooL ^
4t TUngi. Ytc obferve a few tbingc , for the clearer opening of
1^ To live by ftkb on Cbrift, ic is more then 4 aiMVfi#
fhinhg^fmr w^nis, or an 4r^ftW]j^ #f M ftdmp. To
fee fcarfity in tbe boofe, aod pieocy m tbe M^Cl^^^ tbb may
he, and it nuy be vaine, oqIc^ we go fprth co fetfb io the f^o^
ttifes.
Whilef tbe fool keeps Jiome,jc lives not by faitb t 7iv Hfr ^f
fidib liij dh^adj: a man may have grace to fee bis wanta,Md
yet be lives not by faiib» till be can gee oot onto Chcift. i mriil
jg^t&thf Prcphgi, u tke ansa tfG^ftxd. tbe wooian labo b{u| a
croiibled fpirit iotker itsd dhld: Yea,this recovered b«r ^ild
igaine : Iflcmhmi tpwdt tk$ k$m tfbisfgymmt IfimU ^ upkmk^ .
fiUjkiPi tkfG0ff€l\jQawi&hx\tk%^ tbe piccber tocbe.well^ if
y|(».uuUhivei|«ter;jandthedttUM.fl^^ co
ebe
Cii.i;.Sea.). by faith mChr^, 397
I
I
€bc bftftft, if it iroirid faftre nifk; and the foul moft go onto
Chrrft . ic ottift approtfb imco faim . or elfe ic it boc
t froiritffe trouble , k ti not t living by faith on bim.
2. To live by faith oft Chrifti h ii more then a meer going to
Chrtft^though'the motion of the fool out of it felf be required,
yet tbfea3<mc is ndrfcifflciedt. If I go to a man for to leh^ tne
an hofidied poand, tt'tither 1 will not ^ak to bim, or tmft bloL
&m i% hbonr loft; fe,though we do addrefle our fehres to Chrift
Ems help, but will not truft upon b \m fdr foppiy, this is not yet to
Kve by faith. F6r,
The l^fe of faith on Cbrift is raifed by three things*
V\i&;bhfHhef[e.
Thirdly, hh fMhfmlmfe, tnd all Aefc endoce the foul t*
criiftiinto biiiL: htxinite 0U9$$gjh\ B^go.l^W tnift him; he is
Hsij ft^mgh^in^n^tt I wilf tpuft him; he is fsithfiil, and wit!
rertiitnlydome^ood, therefore I will trud him. So that to Ifve
by firith , k is to live by tmft; one is faid to Iive1)y truft,when he
hiib nothing from anoilier, bat bis wordjOrbisbond", I think
htm boneft, or I have him faft bound, therefore I will tmft him/
Tboo haft file WMd of thrift, and the PromiTe of Chrift^
wMtb if afitire^rtitb;' to whieh^ if ttroa doeft tmft, thoa doeft
lively fiiicbf m fitefatid do not «i6m]^aine, if Ccomplaine ind
deaQrprtyitfIpriyanddonott^aft,fhrsis notyetro five b^
^ftb; f0^reaslean tmft nponCfariftitbath^ win fopffly ana
het^ RVf fotf I, (& fatre I do live by faith:
• 51 Nay, Thirdly, ta ^Hve by faiA , fs not onely to
9i^mit uf^nCMft far fnppff , hvX it is to exfetlthe jirf^'
Tbeire is a great difference •« wxt the Hfraffitt^, and the /ifi
•f faith : Senfe is oppofite to expedation; it is only for tbe pre^
rent>wbirtfc'tfatb,rtfat makes it up, it Irveis upon no ftock But
tbatinbaOd,1>Dt faith reckon^ its eftSfte mpttf froni what lies in
bondf^ then what the perfori firtdesfntlJepufre : ttHndesthe
gKkctft part of the fouls eftaf^, yet mthepromifer^andyet in
Ohrtft) and in both gratioafly, and aflbredfy Qndereaken;where*
up9tLkiMh maketbci feul not'imiy to go to Chrift, but to rrbft
hiiBj a«d DM oglffoj%actoeipeft'alMrvvaitt patiently; hi Att
besr mr^he will do lOC gbod^fv vfiU n§$ ft$ff!nr fin u hn^ Ami^ni
,mmtmtmm^0mmmmi»mmmmm^mmmmm^imm^^aimmi^^mmmmm^mma
be will fend fmrth ilw r§i dfUi f^^t b« wHI make Ugt^a^ u 0^
i(tf«fr4>hewill noc/r4w fiw fmrfnk^ mtf^ be willfemfie for 81^,
hisintcrciflioo(hallbe cfivdoftl, I (btll jreclfciclie/^jrer tfhm
4§4^thtihevert0eof^9iiref0rreiSi00,
As CO pf ay and not to truft, fo to rroiV aiutiiot mttprft, to
. 'troft ahd^chcn to murmur, to xxufk «nd ro untrcrft, wbi ks wc arr
f^a^ir g, to gee the foui to puc it feife upon Cfari ft, and before
«rebave done fpeaking^co pluck of ebe foul againe, to defiice
I9ut own CcaliDg, co caftaway mt confidence^ tbtf it illiYery
ill * . ^ *
h is true xbtt the a9f •f fdhb are. capable of ^fskfiip $ and
tiroof#fp«yKrf0ii,onenianfiiiy more confidently rmft and. ex«
peA, and another lefTe; fometimes the. fane man is more pu#e
andhighiflthetdoftrufiing, and Sometimes he Jiatb much «•
do t^irhbis heart, to getJt. to roll it ielf on Chrift; but yet he
doib do it againft many f<ares, and againft many corfsjpt tea-
fonin{^<»i now be Uycs by faitb, bat then know it it th i|| bafiu
nefle mftamly (o reverie the ad$ of faith, faint in it, or
but to (fa^ed JeAit Cbrift hipifelf, eitbefio bi$ power^or good-
8efle,or truth. ^ • .. ;.*
Fourtbly»ialii«by fiidbpn ChriA^ it is j|ii^#/r«ryFcf# ir#ri^, it
is totn^onbim^ not.foifoi^i^ thing oply^ bllliforeVery tbingv
wbicn concerns the ftatc of the £>qU Tpefbii} is « needy tbingy
nacorallyit iafo,and foit is fpirituaUy ; eiiiler itneedt^ace^
* or more fface, or ftref^tb, or comfort, or peace, or meic y, aoa
Mrdon« fome thing or otb^r it wants;Qow Cbrift U in a^tmi^^
Jpffh ^o ^he fouj, be bath grace ^cn^ogb, and rigbtcoufncffe e-
noogh.and power enoi^gb^and ^petceyand plenteous redenipCK
on : Now then as our wants appear, or as they roultiplyjo moft
faith appear and abound in ita a^s, if we will befaid to live bv
1 will be rfgbteonfnefle to thaeiaitfa Cbrift, and I will tiuft^
Bpon thee for it faitb faitbf I will be (an^tfication to tbee faith t
Cbrift, and Iwill troftopon tbee for it fakbfiitb $ 1 «;ill beVe^
demption to tbee Cutb Cbrift, and I wtil tnift unto tbee fof^
tb tt too,faitb faitbf yea, I will rruft upon tbee to be my contino*
ainropitiation* continual incenceffion, to be my continual-fof- .
ficiency nod fitengtb^for.mwc traec,fiw^ckw««g,forcdmfof^^
fttfAlvation^oi'alL. 1 .r ; < ., *.
ij ' 'I i-r — Mil . . ^
iubdoei^faevilldtoielMriiie; doth Satin rcnenrhis ctnipuci^
ob${ ind I wtik rvmw ny td4rc&§ 10 Cbriftv who iviil igaim
< I rraft ) htiif0 kim mw4»r tmj fe9f^ cmj coafqvts ire^om» boc
Iwi4l to Cbnftvi will Ute^ipan htm, btr vvtllcoiDf igaio and tbcta
By joy (hall be full. ^
' And fodc«d ibc life §( fiiiby as itiaamokiplied viark, / for ic
fl»k<t the foal calivf vfOifChfift foricsmaoifold gfacc,yfo ic
if a repeated vrork« it Itadi oothc fool often «Qd often even; ^
ibe faaie kinds oflbppiiei^ : .^
Ob\. O faiib cbe foul, I did go $0 Gfai ift« and did Jketech him
Mreb«keSifi|]>aQdIi traft^iM bioii.tnd follbwcd ooyfiiiii
ud foood it fo; but mw Satan tempci again^ novr (in. works ^^
.gdiOi now my bean if do\«n again, duli^ anddcad, and feeble a^
gtio* ' , .. • . ^ •» .'I • • • t-
t Amf^ i f«y co/ocli afl one^ u Hv h^fmh^ tU^ ^g^phmft^ mft
fbfifiy it Ja (0 be. *4^lrgmfii% it.ii ta relit ofio^n bim,tc it (ia often
Wcorn^M we have neeol it ia^todraw warn: dt(ten from tbe fame
ftp^tain: AstiCbfiftdidky^aperfon, :Wbatff>ever'Chy' foni
f$^t4u ^(.<<^ f)^ fpr it) and wJtonfis^vef }iyȣ come J will do ic
lor thee, and tbe heart goes confidently to tbe Lord of i^slijii
.1 1
S'EC T». IVf»' ' * - ' ♦»'-
i •■
w
J • • I
by it?. • • •
^«A Tbeyviire foenanyi tbatI4mow not4ireli^wbcket0be4)
Firft»4lf m^i^^reiKr#iiHM^jt4ri«% tbis.iaig^rpatBSflponfbe':
lifcoffatib) n. *•; • ' •" '• ' -^
Fitft,tbe ///> •( faith if 4ongrmdMs,t^ 9nr tf^n^'/MMKfor wbetts OUf )
co^idiiion» but a ^^ependingb^itig, ftch a being^s ittbtifta opofi, ^
a^byAnocbettf ::i
., Takq u$i0tfr04tmr0S4 aodfo W«Hrt bm Jfmms^fMgkt,^ whiisb:}
abdoi^e ifcaltiHbr AveMt»»:€$mti|»d^ :Wftjwe>
Gg3. like.
itammt
•oreUeiM€«nnocftftodl)0r Hteiiiefloinm^ibff molk be kt in
^ the grotiiidi, and chm vtiefedt aiiit femrd^^of elfe klwy Mwwsti
oor vvtiole btkig, end) vvwking, and miffiteiitace t^ ^om hiei
fbac made na i InJ^ W Miii, imI anH^^; Mi Imw a^r Ae^.
' ATidi€alMr^aa»49f«kp^Aiii^r#;r6'<hali we^iad chat doc only
oarnlCQftlibmubj'biic oarfjpirifcuJt^iQingi'tiot'Oiily lift', biic
Ifioss <ooi depends not/oniitai mebo bathuc; bocoaGodwfad
Save tc ; Grace i&a fureec ftreamc, but chai^Ucmeli and roiiwa
'ftt,'Wc«afriftMfedb9'i^<)'M^f^B^P^^ ^^ isafrmcfbl braMb,
bfpithat branch docb ftaod andbear.becaare Qpbddifid Ay^Kcd
^ « mofe fraaftij rooc r Hence ii k thee Cbrift is caMed clNa
htsi^ and we tbe mimkats\ be ia eitied cbe r#ii, and. ftetli*
tranchai he the f^mniatUn-^^ne^ wc the h$ildi»g; he if caHe4
iher^<:.. Mve (be )6M/r foiA aira*^ itrl* Ae the *ai^«aJ^, we
the wifi and ^<i^ iie the Xanf.i < a Ad w« tbe' /WM»r#; ' h% tiin
j%i!i#iir4^and «Mibe/hn^f^;betbe iiitr/», and vre tte M/i; Alt
vidfcb doimdenee f hie much, - cMir oor life ii in HtYti^ upi>i» hi* ,
ftar we ate dcpeodiiitsi fi^im bim^ w§ tiik, cbertfore /v/mi MuTiM
JS9mtdXv0. '■ ' -• - •• "•- .• - ^■'
Secondly, (he wr^i;^/? rfofir c^nJitimv otir cOhdkfob^^beM
•below doch fo fhift, and vary, and faile,go and cooie, tfaac if
we denoc Ii veby fa i t h , we < antioc-< boneftfy ) lire atalt .• HeTpg
failed m an evtry /Idi Mi ^DmH.M mem f^rfaJk^miMi f^U i
Wi knetm nat ^hai t0 JI0 fatd Jet$fapka$ : God it plea fed to call
offall our corofor(s,(o gather up into bis own hands of promt-
fes a1i> derYiappofta. Iris with ai^ many tinea as sskHa ^'p
laden^ bot oa a Mdden broken to piecety now the perfons of ne^
ceflSty iDuft fwim towards the (hore, and -to tbe rocks : SoGod^
dortidaihiiv pieces our (owar confld^mea ** he tracka a^Ac.
fta(e, he fcparates very friends; he gives not a heart^to peojfl^*!
t^(heW:«sco«fipifiMS .* and forrowes on *a(T fides^ fk>m in
themfclves, a man hath nothing in all the world left bim, bftt'
Crods tond^it ward of psomife. •
So for tbe tfj^arr pfth$(auls It a freqnentty f& douded, fo rfark«' -
oed,fo cbeckedifodiftrefled/foaflaulced, thataJt tbe ifieanea '
4iiiderbeavendo not itelkve it; IT tfie Lord^Kxd ftot^belp, if
OMiftbeiiattbvfMk^H^ticftbe^Mirered oi^Ai^
' ' Now
How in (ndi cafet^ isiMrcL: tbosmtfiiiimu rnhMy tcdnccd
tb the f»w»i(<»i.WDqi9 Qlnriii« <bferej^
(ptin apdgriefe^ orwiU iNPCtli iacQ the va^ of vi€kc4«
aciTe, if if lives aot by faick ia the cafes oFaU feafibc lequcfln*
.tiOoi.' Fofi • 7 : '•*> •' -'
t »♦# *^i*# $h4tfi%s dm 4M^gf did pw Htf ^ght^ ffk -him frmft^ m
$kiNti99H^fibfJL0ri^Htdfi4]tm^b§t^ <? #4 / Jfa. $o« J Q» Faith
I am feeibeffarsin thccbickail nigbt of iarknefic^ there is
nobbing biK iiiiK n^bkb can cell rb^ &>ol.of rkh mercy m tfae
timt of greaccft fejafe of cxccedtjig guttcj Md (bare; ia nof
tb^ buc faitb wbic^caiifinda.owfliUteife^^nate Cbrtft
I Air a (oqI wbi<b W bifct rty tasfi^ of tf i JKoiiil«ri6)^ and pomt^
; oiwl aflBmiRf & . Ti)i ibe Aa^l ctiaeaptd:0|Koed H4gm>s
ffu t0 in t\mf$nmmn»^^ gave u(» bar thil4 fprdiaad^fo q««
hfla w^ tiaviefaicb co opeo our eyesio lea the feufntain ch^tm .
4ii4 air rcy i» C)»d luid CbriA, I ^caH ylai cbat Jo many of our
ia»geo«^:we ihaU ibr<htf 9mai aUs^aliar'aaad^^aodloft^ ai|d :
frm. 0k,kmr4,fpmif9 : POT wocd of Qod Js^iteteity aaoiigb ao
-fricbu If a. Marrincr aao gee toibcijtapof theMaft, andde^
fcry hot a point <^)andi be is ^omw. glbd, aU.ft<j(vei^\lakb. is *
i^td CO /f # lirr frmmfn ^^t 4% Hibt i li. well iaiiiiiaub ca the
foal now* as ?m/ toxben "kbit^f^hi .with Um^ it pfgiUcki^rf
thoB ihalc ycc dowclU grace, aadmaicy, and J)efpwiileo«ia».
Cod bach pcomiiad i^, and Ctekft-wiUiHoake all the .ftdmi^
/#j^ 7># 0>Uytm0i «MUti)e«^ihe^<bhUivciiiccai«feo£iba»ga^ ;
SecondHTv If we eonfidaatir^i bin^^^' ibere Js^«fia9icteMraa«^ .
foji why jveihoald bva by fai<b.
. Tbeirei»e^(k.arpi8ieiils wbichiwa amy babdd in God^cja ea* 6/Ibmgr.^
..itttcaQd perfarade m jCodiyabyfattih .i
Jirsbm^ Wbai'a cbaa? Hiat ia^ 1 aoi «& ^fobiee apl indepee*
4enc tflenee tii: refpcA t>f my felfj , infioitely pet fadb aad e-^
.a>oiigb,aadiiawa(ioagiiacid fMugfa to faciifioi aiU cbe wpatd* .
Tadfce aJl tba pfoiqiUc atafucei io aba.taoaUl.aad.iu«uiiiip.
»b6iftf
^ I I I I III I i
^% ' Argnukais tafd'fiBatk Ch. i ^.Scd.^
■MW
M'b;e tttpeded; to iheiddfieodiiig j co bv i||pletffAftd wicb
«iiicf r;;€«fli i»le oitoiiop bif mto j^riciiter ii covartti OTtr
fbtctttonoiitMblcwifitt, tfaemroti o^ btsfoul are awtiy.foaf
lusbody, fi>ki£h.spflflce,Aiirbic<tben,tiid bD«9 laaiiy are tte
neceflicies of every man? Buc now G^ is Mlfnfficiem (* tbac it)
jie batb en^Bfilr ci> (tippiy every><fDih;' He can cpen Bhh^md^
^Itxtvtr}^ Livi^tiS^n^ lhM,^f0mefi tl^k4md({8id Umni, t>n
.145/ kf.),*wn(^fMtisfiifi pke i€fo0 tf wmrjH^lng rArnj^, aodfw
jf able to mtil{rM gr4C$ lU^und^'idAXh^t Apoftle, ^ C^r« ^/ft
i\t 19 . rkh:tPi si^ ihuti cailmfon , Rom. 10. 1 1, He is atU- $9 d$
{fifh IJIQ^ exutd^iig akmtkUmit ak^vt #£ wi C4tt a^ #r thimh^
Mf G$d JmUifmffi^dU )99ttni9i ^uccmri^g tobii rkhn ""iffghi^
ifj^^ta C^ri^ Pbiii'4; 19- Tbe Smm€XO^ fee batb ttgbc eniHi^
for awhole .irorkt,«fl4 a /#iapMii7#4ath water etiongh fbr a
-wboffc coDkicrey '( Wby^ all good; i^ in. God, both origiDaH)%
!aaad.>emineDtly^andi€«afaliy,(cbac is) ^e is g^cdncflt ic felf^,
«ad all goodsiefle.,ifikl||4(Ie, Wifhonc wanr^ftrcifgtb;:w^boill
bvea^nrOr, boliaafleii wiibdat Memifii , yea^ and vbt^nttMM
cauie of goodneflie, and cbercfoce infinitely able co'fbfpiy,
and help, ^nd do good: there is oo one -neccflicy, bof be
( is laUe infioiteiy coluccouriCr and many;. yea 1 alt necclEciea
are^uKcobccomparedtacIia unfaihomed grea^neie , tod e»
iCMidjagoefleof bis (olheileand alfufficiency^'^i* t
.. :2.. HkCmmMndx KtGoii is an abfokice and MX good^ah
Q9k helps do center in him as tn cbeir cTompleit -caofe) fo be
bath commanded us -to live opon bis alfufiicieMy by Aitcb.
Hoiy, often doyoaread tboie abarges, l^mfi 9»fm th L^rJ,
mmHmk ihjtm^ t$ ibf^l^ftdtttffi uf^ him^ ftmf v^ ght (SoJ 0f
facoif C4fl thy €sr0 9mkm. As if God {hoaki fay 4mroclk^fi>fli
-ofaMo, Immbe^ and there is liooeelfe befidcs memrtia can
do yon good; chere is not any good io all (be world wbicb
yOQ want bQtlamabktojfbppfyit, I an alfufficient for mf«
dom» f6r bolineflet for merq^, for po«/er, for grace, for cooiL
4brt, forpeact. Hf you want watar; yon would go to chr Springs
and if you want ligbti yon would look op to the Socinet an4
if yoQ want any good, why will yon not look op to me wb^
.amgoodot Ac it felf / I cell yoi^ chat I am a God, and have cbe
>gr€ac&efle and the fUocflfe of m. Uod \ Nay, a»t i charge and
re^re
Ciui7.Se^,4. tolivetbelifioffaitb, 3^2
I
tcqiiire yoo, when yoo need snjr cbing* come tCKaieforic:
I aoi the Mafler of til tbe ftmtlies of che earth , and che
Lord of all good $ It is my exprcfle will, cbac yoa come unco
me, and chac you put your croft on me, rbat yon beleeve on my
alfufiicieocy, cbac yoa live npon cbac ilock (vbitb is io my fuK
nettt : Nay, I (hall cake tc ez^eediog ill, if yoorefl: your fei vcsj
or live 00 any ocber.
i i'HkVromJist Confider cbia cwo wayes,
[ t. Geocrally, his fromifts pf go9d , wbereta is ground to
I truft.
1. Parcicularly, Hts prmifesio them thMt^iBanddo trmjl^
. Pial,37.}. TrttftintheLpr^ and verilj^ &c, Ifa.26.3, Thorn
mli kiep him in perfeS ffoct^ whefi mind is finfid on tba, tecnmfo
' he trnfieth in thee : So, i/4.57. » \^ This puts life CO all che reft,
i for cboogb God were never fo able co do good, aod chough
his commands were never fo urgent co live on him for all our
good; yet if he bad not made over this good i!into us^ we
migbc maincain fecrec feires and difcouragcmcms. Bur now.
i God hath promifed all good onco us» f cbac is) he bach firm-
ly and gracioufly made it over ^ As if he ihould fay, all che
I good chad can do^ I will do ic for thee; all cbe ample ful*
liefle in me, is co replenifti thee, ic is to fupply ch;r wants and
neceiiicies ; and I aiTure thee in che Word of a God it i« io.
Ffalme 84. II, The Lord, is aSmnne and JbieU^ tbe Lord mU
give graceand glory ^no good thing will he mth-hold fmm them
-ihnt Walk^tfphghtlf. Yer. 12* O Lord of Uoft^^ blepd is the
man f hat trnileth in thee. There is not any one particolar
want (whicli is fit to be ftiled a wanti and fie tobe (applied in
chishfe, for foul / bucGod hath by promiies particularly en«
gaged all his fuilicicncy cp help and fupply 4c. Doeft thou
want an holy hearty a retmrning hearty an heart to hate pnne , Co
meomrn for finne^ a heteeving hearty an uprfghc heart, a meek and
pacicnthearc, a ioyful heart? doeft thou want any grace, more
grace, pardon of fin, afltirance of pardon, ftrcngcbagainft (in,
fttengtb for any duty , aftive, or paffive? wanceft tbou any
convenient and fit eood for thy body, for thy name, iW cby
eftace » for cby chimren, for cby family^ any good for life, at
death, after death ? Not any one of chefe which God bath
not diftinftly promifed. If you knew a man co be fufficienc^
. Hh CO
334 JrgHmenu to ferfiMde Ch.i7.$e£^.4
to hive an eflrate fvorcb ten choafaod pounds , and all free ,
. you will pre(encty trud him for an hundred poonds, oriffach
an one (hoold command any in his need co come to him, and
borrow^ this would draw many to bin); but if be fliootd take
a man oucparcicularly, and fay to him , Friend , my eftate h
thus grcar, I have a great cftare, and 1 pray thee if thoa heed«
eft any thing a: any time, repsirc tome, I give thee my word^
and if chat be not enough, thou (hale have bond and feale tbac
I will help thee; it were enough , he needed not to fay more, be
will to him I warrant you. Thus faith the Lord to a belecrer*
to one who haib accepted of bis Sonne Jefus Chrift , fattbGod
to him,! tell chec by my Word, (which is truth it felfind cao-
notlie, nor deceive) that I am a great God^alfufliidency, good*
nefle is in me in infinite perfeAion, and I amabletodoihee
any good ; now my will is,that thou fliouldeft come unto noe
at any time, in any of thy diftredes, and I do promiie thee,
that I will not with^ hold any good thing from tbee; As true as i
amGodJ wil not leave thee nor forfake thee; (hoold not this en-
courage us to live by faith f
i). His p0r»er and a^i/i/;; as we want much good^ fo God doth
undertake alt good: And this is another encoungement, thae
God never over cngageth himfelf; he is able to make good all
bisunderflandings : Many a man is undone by furetifhip, be
foffers himfelf to be bound beyond his ability; it is not fo wirti
God. •
This is granted , (bat at the lead a proportionable power is
neceflary to give being to all promifes and undertakings,
goodnefje and kjndnejfe are enough to make a promife but 4bUby
... 1$ alfo required to make good that promife. Ifafub/ed pro*
mifetb to releafe, or pardon a Malef ador, why^ this it nocbiof ^
he is not to be trufted^wby? becaufe he hath not power of -
life or death; if a poore nian promife to difcharge a dm of
four hundred tboufand pounds ; why^no man witt trud to bis
iindertakings: why ? becaufe he bath no ability, he hath not aa
cftate anfwerable » he is not able to pay twenty (hillings; fo
that power gives ground to rrif/?fff^,becaufe power is a necsiTtry
ingredient to alK
Now then, God hath abiiky enough to make good all or a*
' i^'ofhisproniifea*
■ ■ ' ■ . ^ - - ■ -- - ...
Ch,i^.Sed.4. to live tt}e life of faith. aac
f
Ohj, Yoa will fay, bis framifes are m4nj.
S9I, lanfwert as our needs are many , fo his promifes are
many; Bdc then,af his pramifes are manj^ fo h\s goodrjejje isgreat^
and bis potrer infinite -^ now an infinite goodncffe, and an
infinite power, are able to make good, not only many, but infi-
nite promifes.
ObjiU. You will fay; that the things pronjifed are
great.
SeL I confefle they are, God hath undertaken great matters
i tQ pardon great finncs, to convert great finncrs , to coni^uer
i great cemp:acion$, to convey great confolations, But i« he not a
i great Godf// any thing too hard for him f nothing u imp»JJthle with
C/oJ.
f O^;. But you will fay,tbat particular wants ftill increafe, and
'; renuethcmfelves.
( Sol. Sothey do, asthe vefTels which wt fill to djiy, "require
j a new Hlling to morrow, and the ftomacks which we feem to fa-
tisfie now, within few boures they are empty and craving ;
( But then, though the veiTcl may be dry, yec the 4>untaine is
not^ though the vcflelmay be empty, yet the fountainc is full
andftiU dreaming. AsTJodsgoodfieffe is a living fountain,
. to bis promifes are a pt^petuil bond ; They are conrinued un«
\ dertakings , and depend upon an uncxhauflcd and infinite depth
of goodnefle, //'<•. 4''. 3. houfe of facob^ which 4rt borne bj
me from the bellj^ and carriid from the womb. Ver. 4.. Even
t4 the aid age 1 4m he, and cvin to hoa^j haires , / rrill carry
jom,
\ Ohj. Butyetyon will f*5F,V^^»t^^t God is engaged to fo many,
\ there is not a be!ecver,butGoJ hath bound hinifeltby many pro-
r njJiestobim. : '
\ - Sol. Iconfeflc, with man oftentimes this 5s fomething;
' He bsth bat aparticutatabiliry and therefore may overflioot
{ hirafelf by general engagements; Bix with God it is rot fo ,
{ in whom power and ability to make good what he under*
\ tmkes, is not conrraded, broken limicced,depending,but ample,
' jJliinittcd,andairuffictenc from himfelf. Therefore be is faid
• CO referot mercy for tboufands^ and h»s promifes runne to A^
trakam andt» aShisfeed.Why^ the poVPer of Gt>d ^ by which
he IS ablcto make good ajljiis promtfei j It is a creating powtr 3
H h 2 fuch
\
936 AtgtmetttJto prfipode Ch.i7.Sed.4
fucb ft power aicftn(upon cbr pleifmeofhii wil^) commaDii
things into being ; and ic is an ^fr-roppiW ^^ty#f^ God aione
can command our helps , be needech noc me affiftance of a-
ny CO make good bis andercakin^s ; and ic is an indmkigfwtr^
tC abides forever, Hit hani u never fh§rtned^ tkst it c^mot
fave. Is the Lords hdnd "^axed Jb»rt (laid God bimfelf CO
Mefef} Numb. 11.23.) '^<^* /&^* fff »ow whether mj werd
fhdU come to pa(fe er net. So then , as God bath enga-
ged himfelfe to do us good , fo he is able enough to make
that good.
5, Hit fidelity and truth : As the promises, fo tht metier
ef them are full of goodnefie: fo for the formif §f them , they
are fealed with truth : God who camtot lie hath fremifed^ faid the
Apoflle ,Titm i. 2, and it U impeJpbU f^ him te He. Heb»
6. 18.
Truth and fidelity may be conjeftured to confift
in three things, I fpeakc nowof th^as applied to pro*
' mifes. *^
I. In reifljitj ef intention: where the declaration is afaire
letter, and the intention is a blur, when that is large and
this is nothing; this may be a compldnental lie , bat it is not
truth; the expreflion mufibebut the 4 nterition , cloatbed rn
, ' words ; It muft be the pufpofe of thebeart iranfcribed, if we
will ftile it troth and ndelity. Now when God promifetb a*
ny good to a beleever , this is not vex & prateria nihil t a
> meer fliowre of eloquent and comfortable words ; O no , ic is
his will, and intention, and very purpofe made known : He doth
indeed intend that good which he undertakes , and fpeaksof ia
faispromifes.
2. In tLconftancf ef refetmtien: h%falJhood\% placed, not on«»
ly in orefent ^c^^raii/fV/, (when heart and tongue are at Yart«
aoce ) but alfo in futfequent incenfianeiee : As when, tboogh
my prefent intention and expreiiion were parallel, yetjlftcr-
ward, like a rotten bottome which flips afide from the hoiifc^
. fo my heartbreaks away from it feif, itbecomet^n hearty mni
an hearty as in Satth promife to *David^ which changed prefent«^
ty, &c. On the contrary is it with truth, and in particular whk.
Caods truth about bis promifes to beleevers ; His word of pro*
mife doth anfwer bu purpofe at firft (for as he thought and irw
cendcC
^ ' ' ' M ■
Ch.it7.Sed.4. to live the Ufr off M^ 337
tended, fodidbcTpeakj tod that parpofis ftill tnrwen it felf/
aod therefore he bath/v^rn by bimfeif^iba$ hiwiUmotdheribi
thing that if g^ne forth $fhis Up ; Mj Cov^n^m fiaU ftmiAf^ft^
PC89.3428. /
3. In a ciTtsintyof^xictiiicn: As when a perfoo bath pro*
nifed co lend , or give an hundred pounds, he being free co
take his owntime^ comes and iayes itdown,andfaitb,Lobere
is the money which I promifed €6 lend or give, cake it; this is .
Jidclicy or trocb* Such a truth is there in Gods promifes ; Thjs
Is not all the crmb of them, that for certain God hath fpoken
fnch good things, bat further, that he will affaredly performe
them : Behold thi JUjit eowc, faith the Lord, th4t I mil fir form
thai go§ithing nhich 1 have fromifejanto the hofdfe of Ifracl, and
$9 the houft of ^4r0^,Jer.3 3.14.
6. Hii performance of them $0 them that have lived if fail b.
When pcrfons have committed themfeives and their conditi-
ons onto him ; when they have trufted' upon his word , he
hath not failed them, he bach made it good. Abraham^ he did
live by faith , when God promi/ed him a Sen^ the text faith, that
bo did beleevoy he did not eenpder his cyvn body ^ but gave glory
IP God fa refling upon the fole goodnefle, fidelity, and ftrengch of*
bis promife, and God did indeed perform the fame unto him*
Not any of the Kings of Ifrael and ^ndabj but exprefTcly fped^
well, when in their cxigeticies they did trud unto God. Owr
fa$h€rs trtifiedin thee ^und them didfi deliver them, thej trufiedin
thee^and^ere not confounded. Pfal. 22 4,5, The Lord is^my
Strength andmj (hield , my heart trufiedin him and I reat helped^
faith David. PfahzS. 7. The Lord JbdB help ti^iLgnd deliver
them^ (fpeakingof the righteous) and fave ^^^K^caufe they
trufi in him, PfaL 37, 4a Now put all together, inou Id we not
live by faith, trnft upon God Jn Chrift(and through , and for
Cbrill) for all our helps of foul, who is, LAnalfu^cieot foun-
tains a. Who commands us in unto himfelf for our helps..
^•Who bath promifed all good nnto us ifwe will but truft him.
4. Who is able enough to make good wbatfoever he p/omifetb. .
5. Who cannot,an4 will not lie, deceive orfaile us 6. Who
hath given teftimonyofhis truth in alt ages. fTiE^ hath perform^
0d hie oath to Jacob^ and remembred hii mercy to Abraham , loho ^
JoMlb bun iver in all aget mindful of bu At^tf/94»r to fueh
H h y ' '^ as.
Ch.iy^Sediiit^. to the Ufe of faith. 319
rAi;i^ ^9 jrwi ? do no^ evin thi Puklicans anifinneri the f4Mf ^Thkt
I fay in this cafe, if yc will make up your own cftace, if ye
will live upon wbac you fee , and what you tafte, and whac you
^handle^aod go not above, and beyond thefe and yourfelve^;
do HOC finners , do not the worft of finners do the fame ? If
the vilettpcrfon can rcjoycewh^n bis cable is full, and hang
down bis bead when fenfibles go off* wherein doch the be*
Iccvcr exceed bim,who is merry and cheerful only in a fenfibic
plenty, and his heart is ready to break in the ebbe and fub^
fhradion of that, by the dayes or years of fcarficy andknfiblc
diftrefle? . If thoudidft look upon God as thy Father 3 and
Chrift as thy plentiful redemption, and the promifes as a good'
iy portion J and thiiie inheritance; then the dayes of tears too-*
thers, would be houres of thankfulnede unto thee; and the
nights of fears toothers^ would be times of fweet repcfe and
contentment unto thee; When the fpiders web was fwepta-
way, yet thou couldeft fee the houfe. (landing and furej even
in all fenfible abftr;i<fliorf8 of the olive, and v$»c , and fiallet^
tboa couldeft yet rejojce in the God ofthj falvdtion. For the
p/ace of thy defence is the munitien of rocks , bread
Jiiifl be given unto thee ^ and thy Waters JbuS be fure , Ifaiah
33 ^^- *
I obferve a threefold difference ^wixc an unbeleever and a
Beleever.
One is intBeperjeltate: for thebeleever hath a far better
portion then the unbeleever ; he hath a portion fet out for this
life, and a portion alfo for a bctttr, he hath food in ,hts body
' and grace for his foul. '^ -
I Another is in x\\C manner offettl'wg theeftafe: for general
^ providence relieves the 'one , and fpecial affediions provides for
\ ahc other.
I The one is helped by coirmon goodneffeof univtrfal kind-
t ncfle , and the other is undertaken for, and fecured by a finga-
', iar bond of Covenanr. . God hath rhade over himfelf anJ all
his goodnefreun:o him in bis Sonne Jefus Chrift: He hath.
taken upon himfelf all the care, and all the good ^and only wills
the beleever to beupright^ and diligent, and fo to truft upon
hioi ; be hath fettled all his grace^ and firengtb/and comfort in
cbtm»&c.
A.
I
\
I
I
I
\
f
,— — ^— ^—1^— ■— ■ ■■ 1.^-^ II ■
940 Argumints toperjrpade Ch. i ^.Sed.^
A (bird IS in Che mftaer of managing : The anbeleever, he
will, like the prodigal, have all cbeeftate into hii oivn bands,
be will {Tul\ upon bimfelf, be dares 00c fettle on God , foe
he feares ^itn, he fufpefls himi he chinks verily God will not do
him good , but he will faile: Bucthe beleever ^nows wiffm he
tMil ^^^^ trufted^ God is his God; and hath undercakeo for him',
and hcv^ho hath promifed u faithful who rviB alfo ioit:^ Now
chough I have not in hand , yec I have in promife , chongh t
have noc in the cofr;:r , yet I have in the bonds ; my eftare
is even all that is good for me, and it lies in a furebaod, in
thehandof my goodGodwho will noc faile ; Hereupon llivet
to this I truft, (hough others vex, and free, and curfe f yec I fie
down quietly; Why ? btcaufe faith goes about what we
fee, and it is able to fee the eftace large enough^ though
lying in divine promifes; and this is to live like a Chrtftian,
for this is to acknowledge a God^ and a Cbrift to fome purpofe.
2» The life of faith y ic is the only comfoftAbU life.
It is with our life, as it is with tire » which if it burncs faire
and ckar, then is it pleafant and delightful, luc ificbe dull
and fmoking ,, it makes us weary both of ic, and the roome.
WhHes faith doth guide our lives, ("by fvtcling our cbooghts
and defireson God and Chrift) then the lamp is cleare, life
feels like life, wecan pray with joyi and hear with delight and
follow our callings with cheerfuinelTe, and liedocvninpesce-
Buc if you fever faith from the life, that wc dare not to trufl
on God, nor reft on Chriftj we muft pofleffe , or elfc we can- ^
QOt trull jup live ; Now the chimney fmoaks,cbe foul becomes
difpleaiing loit feif ; the foul craives help from the body ^ and
the body from the foul , but neither is able to help either, and
therefore that is wanting , and this is vexing. The waves now
get over the (hip, andHnks ic with a load and deluge of
worldly. endlcfTei fruitlefTei anxious^ vexing cares, and feares*
And in (ober^fadnelTe tell me, what you think of fuch a life '
wherein the i&^tf^isdiAorbedandcurioun/ tortured with va^
riety of manifold , and exquiiite fufpitions, and tbouohcs^ and
the heart is deeply racked with the continual brerkinos o£
trembling fighes andgriefes ? That a man is not able to^gec «
oor yet patient to want, be can neither give faimfelfhclp 00c
will he truft faina who can j That hiseftateisburdened/viriib
many
I ■■ -
Ch.i7.Se.d,4« to live tkebfe^offtitb^ . 341
c — : , — . J — 1 ' ■
nanv wintS) abd ail this is made urtfpeakably grtcyous by
anotner worfe bordco '<:fl^QQbrkeviag i:hoQg|ics;C^at a man fcea
hec4naocbeire,aQd'VelwiU not e»iehi$(hoiild^^ ' 1
Thu a man cannot begioJi) tlunk, but hit xhoughts throw hioi
inio a way of what ifs? Vy%at if the Lord will not do mc good!
^ whai tf I cannot have chat 2 ^^ wUt if Aich to ope faile ? OM^haC
if ic cornea not on fucb a d»y } &c« $0 thac be cannot think
yvicbbuc cumuUs; nor Tpeak without difcontencs^ nor^atwitbii
out dislike, nor walk without .flaviftinefTe , nor work without
diSruftfolnefle, norflecp without terroursinor awake withouc
bitternelTe, nor rife witboocca^ efulncne ; , and amidft all ihis»be
hac^ no heart to duty, nor no God» nor v> b^eavenj nor earti^
nor to ChriJil, nor to himfelf, nor hii ; for either be hath 09
fa'rch, orelfewillnotlivebyit: He dares not troft Ood^cr
Chrirt.
There be three things which concur to make the fife un*
comfortable^
I . One is ^Jenfi ef v^4mt : K maa hath an extreame feclr •
Ing of med, not^n'e, or flight fenfe, availe not to break
our rpirit$«^ ;
a. Anotheris a fifng i$fvt%^ the beaa pants and reach-'
eth after the fupply., anJc^bis .multiglj^s tboogbta and
cares. ♦ MP
3.' A third is palpable inf^ciincy i *t\^9i t man: cannot fOtT
^ hts life compafle his dedrefTnd fuppiies, and therefore like /f*
hsh^ who was impeache4 for N^bnhivlmja'dt be is dejeSed
|i and grievcdj all which fa)l or.dinanty into the life of UQbe»
' . liefe^. ' ■ -- . ■ . . .^ , / . . .* . . •! -M •' -
, Bar now to wheel about on the contrf y, the life of faith ia
. fAcetand)Comforrablet
Foure tilings wouU make am ins life very comfortable. ^. TUmu
] I OneisiThewereeafedofairbox4er$.
{ X. .Aij«Kher\* If he were fecored from all prejudices* . . . ^
}. A third: If vynac.be ^^i.yicrj^ ye/|^:g9iod and (^*
4. A fourth: if he were^9fli)red that »whatfoever good be
kould need» of that heibould be without fail fupplied in afU
ime* ^ ' ^ ,. ».,.
I . [ow then the life of faith jNTodocet^h all tbefe^ : , ; j
L . : ii. Tirft,
>!■ * '■■ BI^Ma— i>^ I l U IM— ^^«li ■— ^i^— ^M^i— a^<
a4a , Argntmt^tofn^Mdi Ch.r7.Seft 4
1— M—— M—h6SJ.V ' - III.. . ■■! ■ ■ ■ « ■ ■■— '
\(^hieb we eM welt tMnk of. i^ Obc U tbc liofol birrden. ^.Tte
<6thet ti tWe c«i^faiv burden : The hoirdto of goik^ and the
(yurdtn of c«4'tt4 Buc fahh ( if' i^ mati'^coald Wvt^ tt ) takes
thctn bocb ^vff : It lives upon Cl^^rjf f&c the otic , ^nd upoft
Gods pnovidebc^ for (tvc other ;'*l6 feels tfufiktcncytid' an afr
cepttd fricf in bis - Mood >^o ifeitiic^ our guile, and it feti
<an flklfufficieac^ carefal, faithltii - provi>d^ce td rfcmoit oar circ:
And I te14 you, chat the (bule comes to great eafe vAkh is
'rekafed of both theft : S^nn^^l^e ef gdid Comfwrt, thjf Jhmts
'iif^giwn'4kf4. Snnd flmll be difcbarged . tbetefofc I
4ift ooffiforiiafck ; Cares are gotte ^ thetefore I am du^er*
a. ft ftCMTii 4imt^ aO frejMii<f0$ v and Why > ^>ecattfe it ftatei
tbc perfon in goodncffe ic felfe , in him who is nothilig
but ^odnelTe, ( tbat is ; %vho is in refpeft of himrclfe
good , and who will order all things for good to iha
fieteever , My '^ «hd in iiis bands wfaa is m absolute
'Tis true, that one change inoor ^ftatemay be contrary to '
t&dtber, and becaufe we emeA^ one of theai to be good ,
therefore vve judgr the otbeM^be etil: bat theo^tboogb
changes be oppofite in fenfe, jreHliey are concordant io iiftfe,
in the event all falkout for go^: As Hcknefle^ though op*
{K>lke to health I yet itteayfallout for the farther prefervjiri*
on of life; fometimes the Chrtftian is high, fometiflies low.
jfomettmes be is in a freed ftate « fometimes in a clouded fiate $
fometimes he is in conqucft, fometimes beisio conflid ;fome%
^imes he iioyfedinthe o^^uthsof^B, and ibmetimes tn-
ducedand tome in pieces, as if the tongtirs ofChriftianswere
^ibeteethof LtOAs: ("Pmil gms a Catalogue of hit chaogea
in thefe and the like cafts;)yet in all and after all^the Cbrifijana
condition is not prejodiced, God ftilt own$ the perioo , watch-
ing over his fatties; Keeps ^Upoyfoo from thebearti and like
a fiiip (fomettfliea bv a fair winde , fometiiheby^ rough florm)
he' fttli brings him lafe ta hathjior. As* ?««/ fpake even of
hu hnds^fikH thif ffB 90t n^thf fmrtheranct ifibeO^ftf ^
So I fay of the caUmitOiis^corrence,s , the . feofc feeis n€>^
Khing but mifo^ » yec faith caa kt the giid tni iMck G^d
Cb.i7??«^4'^ tolk/0tbeJifepffmth. 345
Indeed the PropKet Tpeiikf a greir word^i/ uUeffJi more cao-
iiotbefaid;bac iet^s fee bow be proves that/ v«r. 8. f^ hi fiUl
h 4s 4 tn€,flanud ty thyfgi^irs^ 4ni th4t fir44ditb4ut htr r44ts
tj thf river \ 4nifijUm§if0C rrhin bi4t€9mitb,kHt bis h^t ^94^
h greiiB^ 4niJh4U not h cdnful in thejf4r afirottgbt^ mitbfr ^^B
fiiijfefromjiflJtngfrmt. If faith planes the treeUi a (pringii^ "
%l,tfic beholds cheers to fpreadiand grow^and be.;|r in all
weatbers,>ibtfi|^ib bc4t amgtb ia al times^thoogh Jf^ngh/ comcth^
yet the leafe isgreen and fruitful and ceafecli noup yield ^ doch
it noc . chea aflbre us of fupply for the ftnure ? bach, ic
fiot a good Store-hoafej an. ample treafary lor the bele^-
ycr? . -
What (tioold I fay more 1 miy not faith (^ that to the foul. *
which God bath faid to faith? if fo, then we may, well rejoyce
for the prefenti and.be void of care for. the future; for God
bath faid / t»ill mvn li4Vt thfynor forfak^ thee, H.b.
13. 5. Thou baft mercy,. and (halt 'ftjj> have mercy; Thou baft ^
grace, and (hilc ftill have gracej t^y part in Chrift,. and
ftill '(bait have it , fupplies of all good , and ilill (halt have,
them,
J, The lift eff4iib i tbe cnjj getting mi ibrivingjife. What
the Apoftlefpakeofgodlinc(re,tbat we may fay of Jr^ifiEF; /r i^^
'g^fdt g4%ne^ fer it Uth she fromifes of this Ufc^ ,4nA^ftbe lift which •
it to come.
Profit is that which moft men look upon, It is tbe cry of moft, ^
^ho tpiUJbewp tts 4njgeeJ^ and faith bath 1 fingnlar art of get ring. ^
I obfccve cbacthe giod of a ChriftlaOiir) fome rt(pe^ bangs in
the promifes, as water doth in the clouds; and look tt% the boj^-
flerous windcs lather drive a«ay the clouds and rain, ( though a 1
few drops may flipdown);but it isithe fwcet b^eat of the Suime
whicli mikes the cloudcs co open tbemfi^lvea, and give outdhcir .
fiorc.
So the onty way to drive away the promifes, (^s it were )\to «
remove them with their bleflings, Js not to bclicvf , not to truftv
and tbe only way to m^^ke thrm to yicldi>ut.tbcir precious >crea**.
fuircs, is to believe, to Hye by faith : Take a, place for either,^
I^r. 17.5. Thusfi»iththyL'irXctir[eibetbew4n^thsu tru^ethiM^
mdfe^4n^mdl^thfifjb,!tii4':m» ^^^If^^^^Ji^fyf^fliirtetkfrepii^ •
Xsra.: '%4i the Lord ofSam4ri4. ver, '6, For he fbA^l h ^Ajt the^-
Biifti bcctoie tC frntf^mm ^f9n $h§ wlj w^f of kUfftngi. As
OMe Ian Ucfle imc God , ftnd qc caa bk£fe; C6 cbe bleifiogs of
Gad ace ca be expeded aniy tn the wjiycs of God, and nochkig
/b fkitf^st in Gods wayrs as faith.
Stcondly^if mal(fs^alirhe frpmiff stay ieU I IcUtroe, as God
Js ififimcely above alt, and his power is grea"; To faith ( in a^qua* •
- lifiedfeofej is above God faiiD^elf; he is not able to (fataJ ar
^ giia ft iC : B€Uf$ thn ds th$m milt /aid fbri/l t0 th$ kitinring Vl^#»
mun t TkoHjb^t bow tbt defires pf thine biMrtS^id David^ Pfs^ ^
57.3,4; . ,j
- Thirdiyi G^dbimfriff^ and CbriS.and ^hifc^m ^mrs^ If we
dare cociiritiii^d Im by fisich: Thou frams -OtttWardt AippIies^.I
n^re no mone of chee faich God^ bat to iK^alk npngbtly and
dtJigctidv,^od to trnft on iiie,ind thoa ih^c have it/ Thoa wants
^pirkiial topplies for thy fool; Ijrqiitre no moteofthee bucfo
come to QK^co troft to «ie^ a ad go do . my Ordbaticcs; ftand in
tof waycs ind tboii(halt have tlMi.
JFimTMy%iiii^b0 aiiffiedf^ and ttbidmg Hfoi when other
lives ace broken and croAied, they are gone down; yet this life^ ,
jkfBath ( like the Starres which fliine 10 the nigbt ) re«ainca.
fime, IwilUlearicbyAr^iiRieQt; Tbe {lability of ali forts of
Irres is. accoiding to che«r principles and motives. The life
which depends upon, a failing canfe, itis a faddng Ufe. and
^ life which depends apon a conftahc caufe , is a conftatit *
Noi^ the life of faith is bred by alivingprirciple^and is fed
i>ycoieiftantandabidingfnocive$; you know that tbe grounds of
this life of fiich,are in God and Chrift.andthc promife; now
* ^1 changes reach notto ibtm, oar changes- are bcldw in other
tiiifiga^ but (hey art not tn the .prooiifes, nor in God above ;
aschs*irges are not in the hcavens^but in the aire; Look upon.
things at hand, and fo they appeare wich variety, and with much
fiiilikenefle, but eye them in the Covenant* iathe Protnifes,
tliere^oa have the lame fatchful God AilU tender father ftitl, all
fu4fii tent Saviour fiiil, the Pr^mifej mre yen nnd ^men^ Cbrtft is .
rbe d^nimfttftg father. xbtCevemmt ^Qed^ an ev^riafiing €<fve*
iMMT, Godilove and tmniQCabie love^heisaaiUe iliii, as willing
ftill> ikh4f4iP4iMe4tmfirfifgth, MimdtrmtAare hts^tteirUpittg
• . - HlOBfil^
^*^ -■* L-;-. -«.-^_ _^,
&f^ ArgftmitHbpi'fwide^ » -Gfe.f^.Sca4
ted tp p*'ociaime libfrtj to th^ cMftivis^ and the opening afih^ fnfA
tothfhthnt iireidriridj ifgrc. Cbrift, you ^illgrlnt chat he Si an
able Prieft, and th tb\t Ptophtt^^nA m thlc Kif^gM h lufficieoc .
itiough to pacific by his Btood.copttrifie by his Spirit,ta cdhquct
by ht& Word -yet, but then confld^r yet farther^tbac he esprdiini
ed cfGodtobc this; ^nd to do Ais for the believed. Jf Hhii
King comvt^tts tk tnighcy ftock tp a mans bands, and fi^csjiidi id
the ptate of amafurer, and confirmes htm by fcal, itid ali for
this v^y end,-tbal hfe dtovM fu^ply futh and (ttch perfont, wm\4
• ^ TBou.krc heVetabie to te rigitrotifnefe tv thy ftlf^ tbou^ ttl
liever tbtt to ^h^^r^trr onto tby felf, thou art neveifable i<»givt
ff^engtb to thy feif; bat Chtfift is/knd Qod is, eyeb that God to
t^b(>mtbott dotft fo earneftly cry, hebech ordei»ed bis own Sdil
for thy help, even for thy help. As if the T&ifig (boald.fay cdl .
^oor mUn pctiddnlhg* Why-, Go ro-my 'T^elftirelri { bkieigi*
ten fafix^ order for tb«e; fo theLordto tb^ b^UtrvtiV 60 to %
fonne> I bate ordained faim to give th^e grace, t baVe d^ttaiiicd
bim to plead tby fmts,to role thy beart« locmr^Qer thy (iittiei^
and thyfemptaiionsil fent bim into ihe worta JTor thatv«ry
ifhd atid piirpoflr, that be migbt be all toail botacheej ptiTpoted
bis blood forthee,and bfs^ri^Moihe^iandhii A)ln<eis^ aisd tii^
ihterceffion,atl for tbe'e* I • ' -
3. Hisfervkit y what be hath done in the behalf of a belie^
ver- > . • ' V ' . / -
Give me leave in this a little^ and yoa ihall fteviHbaf r^fo^i
W^baverfae^tiOtrttftttpOh Chnili' - ■ '> ■ *
: Fiffl^tbcfugb he^wis e^uMwtth god, yet mdde httbiti^af pf -ny
y0fmiMtUtfi and tool^jMmhim tki fo^mt^f ^fefvixki dttd wkti^adt
fo t^k iikettefi^mi^hil 1,6,7 belaid a(ide his glory as it were
aynd ftooped dowo infinitely below himfelf into our nature/to d6
ftrficcfdruf.'' " .. t: r ... ..;. ; • .vor . .'v
'^ Setcndly^h^hi^msd^ iM^ ih^ f^it'/iibedieiit thereto in ful.
'fiiimgtttti%h^ou{n€b,)to<i^dt4m'themti4t^vfir0 mj^p^ thrLm^
rtbmit^n^gln r§ciiv9 the Mdtpihn iff{9ns/ji9i,^j^6Mt did in our
*fita<^iaiid as oil forei!^,perfeaiy £iciB& tbe wbole laW in alt ic»
i
r
4M^^<P40»r •iff4ifPf'^nt9Jeafb,jnfn$k0,4^Afh^f$b4<r^{ft^ Phil.?.'
8. lu did {hcd his heart blood to make out peace, and $0 re<lQn«
''cik4]&4incobi« Father f and have \^e not then feafon to truft
biin^^nd to belecve that he will do us good? Why ; (ingle out a
perlonwboprofefTccb nocericyuntonf»tWt he would lay oat
• half bireftare to do Us good, we would repofe fome confidence
onbim; bucif.w^J(newtbathedid fo heartily affcd us | that
he would die for our good , O fay we, you may truft on hiin^
you need doc fear to go to hiiD , to requeft him for tbis^or that
(oprcefie^ - Now then, Cbrift hath not nakedly prjofrffed , but
i bth reafy ailed th^ ; be otfred in^o bond, aitt we|)e, (q facis^c
j for P$^ he did'ib€fd bi» v?ry Uood, And offered op hip very life
I and foul for the beleever / and yet wilt^hoc tboi^, C^Q' whopi
he h^cb done and endured all. this) yet wile tbou n6c^ru(^ iq
\ him for merit , for rigbteoufnefle , for grace, for Arength ^ ^
P 4. Hia dif^^fithn. Though a perfonw,ffc^Yeryi^ble£o d^^u^ -
* good, yet i( behaced usy we ihould (,I cpi^fcfle ) Jb»ve ffnall
encouragement to buiid our hope; upon Kim j |br two p^(bi\i
are nqt to be crufled, vis^. ^he frofc^td tmrnj , 4n4 thcf^i/lff
I /r/ffl^, ' But far^bc cbe thought of the/e things in us, toudiung
JeAjs Cbrift > i^t is gracionOy an4' TovinglK aff^dcd toward^
beleever^. Efh. 5. ^. fV^l^tv Ifivji fu chr^ ^f^^V^ /«»^^ ♦*
mpU batb givinh*m{tlff9r Hsd^uffsring^^fd ^f^crijife.kfi^adipr
^[v$e€t fmillifig favowr. . Ephe(^ 3«ip* *9 l^^w ^ /a?^.« iff
ChfJ/l ^hich fikffttb i^noTfUh^.tkat je migAlhffiileJmifh 4hlif
I ftdntjfe ofG^d. Ya , />«/ I^mfclf dotb fHggc^ ^nff> ^ this
i Jove ofChrift janio tijkD,.as the Gijgulir tgcou^d^ why he did by
' faith live upon hm^G^^^iQjhi Ufk vhi(fl^ I nf^Jivf^ I Ji(u^^ bf
tbefjiitk of $be^$n^0f G#^,i;A^ Mvf4 #»* 4f4 SWf bim^lfp pr
Tndughl dare liottruft an enemy , yet \ dare to, tru!^f;vy
fri^d..; c^oiigh J^wiU not depeQ(^,<Vi bfan(<y bplp , .yd oft, my
f rieoil I wilJ : Why, a jrUnd Ui^$9 ^ Ml {mu^ -andt loijc is thJK
principle of bounty and pf kiodiiiefi^e : Hech^t Wet f^ufh^yi
do miM:b, beneficence a^ijd i^^d^t to he^p, chey grow in l9v;e
as chebfaocbes in cheroot ,iu^ therefore Cbrift is x^^f to
help, b<cauf/? .cafcecding in ^ovs. 1:9 bis . ojecRto PWf^? ^
' Apoftl? to. tbia v^ry xbing,ia:^npjiber\pja«^ . ff^br.ii}^ 'M
' * • ' ' ' K k a ' .•; .V
95<>
imemsf9
Ch.i7.Sea.4
' m ctme htdlj tintt tht tkrtm «f gract, that wt ttmtth.dms me^cf^
Mnd fincHt grati to htlfinUm af need. "' •
There is need in us oftntrcj, Cfor we finne diyly) and nttd
m OS ofg,ace, (for we'«rc ftill weak J but in heaven there
» a thrcHt tf grMtirhtti is mercy epongh , and grace ehcugh
to help. • ' .; . - • ., . ." J . ?.
Vtfj. tconfWTe there isfo/atthtbcbeleevrn^pttfooibutUni
sffraid ro approach thert onto.
A'«/, No, be not afraid, but cme Mly unto the tbrono offrace-
faith the ApoAle. Tbereis a twofold boldnefle; 766;? is i
fetdntffe of iguiratcf^ Of this ihe A'pollle fpeaks Hot; Theti
R iioldnife if hofy iffiairet i of tKt he' (peiiks: Thus he'comei
boldly i who prefects aH )iJ«nceds«id reaocftsfnthcNanie
of JdusChriftVand'confidentlyrellts upootoim for Ibppry «nd
sccepcantDe. • • r \*^ ^
0^;.But,mav<he foul repfy what cnconragemwt h^ve t c6
rtffethisionfidehtaffiincrfs •:-*•••• ' • :- ^
' '^i' ?"^^' -^l^'* • ^"^'' '' 5. F'r Xt, ■ have not an hieh
^rie/fifbteh camot h tottehed with the ftelini ofeurhfrmltur ■
-AMf he ftT<wW' fty ; -r bcfeech ybu but to remember what
your Chrift 1$, «nd tb*n you may bt)Idly comcjrou zte fenfiMe-
>wby;hc is much more fenfible df^Dor infiimities. he knows
foor Wants, yea, be fetktbem; feels them, bow? tifere is »
fieling fy ^ajofpa0m and cbange, fo indeed be does not fcef
Aetn J ttTd there is »/fr% hj rpojr of tcmpafon ; fo befeeli
them(that«) he ts tenderly fcnfible of them, he it verycom-
paffionndy rtidy to belp theftt: • Ai a '^lother.flhe feels tlie
5»°l*'r^^«* i ofbeitjof cUjathr; of hber^y, in her child", (he
IS tnfijiftelv rrady to relieve? bin, ; fach a kinde of feclioe it
there -m Chrtft JO h!$ nembm in their need : £roi come
boWlytohim, crave of him» truft and rely oii him for
•fSi?Mf^' Retailed a t««-«;^»/7^^fcPrf//?? wh« la meii
-. -J,. „..„..,. ....-..,.» .wuRu^Fuii inn v»Da or CJDrKt It
isamoft m»i/*r/«/'.r*/w4« »«ffm./^r and »ectff,iie,, aCcomM,
f .'l^'i./"!!^'*^'''-? fr<^«if« or readtKcp to foroiv* the re.
Ch.i7»^6ft-4v tallwe^ml^ §ffrith . 95^
Olq. Thoa trt crnly grievtd and faurabled for cbjr finoef, and
yet darcft not to live by faith upon Cbrift , tbac he will get
tbee the pardon-;
: S9k Why O man ; Chrift ti a merciful kigh.Prit^ } Here am
^ faith Cbrili' , Jain \tvy regdy .to ofGec op ibr vercue of ny
blood for cbee. ' •
SO)Uiou arc much diftreflfed about the want of grace, and the
infoiency. of fin and Satan; why, faith Chrift, loe here I am,
i am vet y willing, very ready to do thee good, to gtvetbee more
•grace to conquer thy fins for tfaee^and Satan for chce ^ I am a
^netcifol-bigb Pricft,my bowels aw troubled for thee, I love thee
earneftly} I remember tbee fti II.
" "i.His C9nj$tn8ifin MndnlMicn. I pray you confider of tbfSiHow .
fiands ic'cwixt Chrift and a bcleever? what anion is there? what
relation > bath Chrift ito reference unto him? or hath he none
•unto Chriit Ihat he is afraid to lilveupon hi rof To truft^ coide-
Ipend on bim for his foppiies.
I. The neerneflc of thcic
Two >htes, i ill! brM, r«ch ,^,. "^'^^^ ^^
_ to live by faith.
Firfty thiYf is anetrreUtioH , 'cwixt Cbrift and a beleeveiu
ree^i«ifliV#/6*3. 1 4m my Mo^eJii.y and, mj hUv$d is mine.
Why; this is a neer relation indeed , a relation of mutual
^propriety that Cbrift doth fiiy-of aBclcevor, Thou artmine^
a«4 the belecvtsrcan reciprocal/ affirm of Cinnft, thou arc
mine ; A^ Adsm ii\i of his Wiit,,Gen. 7.23. Th^m art bane ef
mj htme^ e^dpthof p(b^ that fame dotb the Apoftle appily
b^kfrcro the Church ro hrift, Eph. 5. 50. we are- members
of his -body 9. of his firfb , and of his boneS. Of all
rational relationis, nonefoncare^fo dear^fo tender as that of
.a man and his wifc^yec iniuch artiation doth Chrift and 'f be-
leevrriftand. •
Ag^ififheis ihtheai efbit hjf the Church t Epbcf. t.22,
xhe whole Church, is bis f body; evcy Beleevet a m-m*
bes, Chrift the Head. I fpa^e the citation 4>f' mavr, as*
of the* tr^ee ^vA the truncbi^, At^foundutien uni At hUtd^
SfiCQCHsUy » t^ow this rcAafion is the gtoand.fOf '4^We\ ,
>s
i dired reafon why wcihotAd itve upon Gbcift by^kb t
For,
Firft, doth not fpecial reUtion give jpecial iitb t Ira mao
becomes ah hasband ,' hadi not the wife h^reapon a titletoxhe
benefits andcomfoits of hiscftatepbis tichcs ^reforbergooi,
and hishoufes are for her good, and his land .fonhcr goo^l^-
It hoMs'juftfo here; faiih cipoufeib a man to Chrift, now
Chriji id m'tne^^nd / am bu^ and then the ^Apoflle iflfers the
title prefcntly, i C^.jai. 'j^^ things art j§urs^ Vcf.22. If^AI-
ther Foul ,. •r Ap9llo, or Cffh^^ dr the tc^rtd ^ §f life, ^J^ati^ or
thlitgi prefent^or things te^:eme,dliarejPiirs\ Ver. 33. Peritg,
are Chrifis, afid Chrift is Gods. . ' t
• Secondly, hnh not fpecial relation a fpec'$aiMig4tiettc Why,
thon^ atnan be not bound bnc in a bond of charity to relieve
and help a woman before he ia mirried-, yet when once'4»e f^
married, then by vercoeof that relation; there ties uponr him
the bondofptaineand particul-af daty; be it bond ia hvekb
'^ife 06 himfelfy Epb.'i^ii. and to nonrifb andcheri/bber^v.xg.
Mark now howtheApoftle flutes our matter, even here coo;
^Even OA the Lerdjhe Chftrth) as if Chrift were the very, pat-
tern of fiii A7yf#ofthis chejhijbing^ and of this ndHrijhing^ oi th s
fupplytng and helping. ,
Thirdly, h^tk^ not j^ecial relation a fieciaiaffiSiim} I will do
much for my fer? aat ; I will do more for my cbilde, but ( will
do moft of all for my wife t Why? becaufe fhc i^neerer then
ill, (he is my feryfelfc: Chrift doth much far profeHed ene-
mies ; he leaves not -hi mfeif without fome teftimbnies' of much
kindnefle even to chem $ What ; will he do much for ftran«
gers, much for enemies, and nothing ifor bcieevera, for his
own members , for his own fpoufe? Will he heal the eare of
one Who came CO takeaway his life, and will he not (think
you) heate the he^t of him who hath accepted of him ante
life ? would he praj for them that nailed his h^nds,and pierced
bis heeirtXFatherfergiue them) Ani\fi\l he not do much more
fof thee, who grieveftfor thy fins ,pri3teft him in thy judges
ment, embraceft him with all thy heart , wouldeft ferve him
With all tfty might? Forthee,whoarti^i^ ofhuione^ will he
not przy for thee^ Pother forgive him ^ Ftther/jii^^/;r him. Father
^f«»/«rf bffli, tztbtt fanSifie him » faithttftrettgtientnd fraftrv^
Aim. ^. i/A
■MtaiMMMI
Sefti4^ to limth hfeoffimh. 255
^6^JImiiivii4fk$L Tfat$ addes CO all the reft: BcMd be
tstMi dmi R«v.. 3/18. M^f .oftm gAUMU in the fir4 , tliat thm
HMfsj} h rivkf mnd ^^pbu£ rs}mint,$hi$t thm^miye/i btshkthed^
and aneint thim eyes ^ith tje-fMvi^ thst thoH msyefi fe§. Re?«
^2^.17^ L#r htm that ssm th^rfi c^me^ /md i^hofofzer mU , let
km tmh the \i^mers if life free!/. Heb.io.2ft. "Drd^ nierinfmi
^B9€ this I have concfaed heretofore^ therefore I fpare co
tflfift, propoBng oncly one thing ; chac the invitdttUno) Chrifi
is not onely to fiiuh^ bat t^ the life ^f faith ; not only to ac--
cepttUte^ hgt toiefenimce aifo s, not only ro cake hif^ferftn^
bat to craft, and reft upon his merit ^jmA to ferve our. felves
^f 4mfmlMfffe. As ifjCbrift.fliould fay amo. a bcleevei ^ I aoi
cbifi«,aod all cbati have is thine; now I pray thee in all thy
necefficiesy come unto me, Hve opoa my ftoci^^ draw from my
foomame; .when guilt va upon thee> make ofe of my blo^ii
vh^n wanc^ ace. apoo thee i mafceufe of ^/ treafurei when
tn^ptatimtt ate^ tipon^ thee , '.iiiak« ufe of my fo^en
iKfhen infirmities tre npofi tbeo , make ofe of my inteneffi^
7. Hii a(fmrMn€4s* What is that will you ky ? Why f this ic
ja^ he doth aflare cbe bebevtr, that if be will, oiake oie*
of hhn, be will nocfaile biiQ , bat will be'.effeAiial tnnto
See a placiBOC two for this.. AfM^i it;.^, Whit tlfinp fe^
tver jf defire when je pray, tef^Hfe that je receive them ^ and fg'
^9i have thgmm' Joh i<{^ i^^tFhat foe^i at ft /ball, as l{in'mj Name^ .
4bat mU. i do^ tha%\ j^nr , Father may he glcfr^ed jm jhe
-: There be foure things ^y wbicb we may be perftraded:
that Gbrift wtlUo us good, if cbac we will live upon him by
faitb.
Firft^ h» exfrafe /Mfasi/lf, which yoafee in that place alledg* •
«d^ fn^Ji/i 1 3- tffhatfeeverye asl^^in fey Name^ that' } vfii do :
Obferve it well he faicb not, , a«k one particular onely » bat
^batfeewr je ask^immj N^ma, be it mercy, or beitfuftificati^^
«}ii> Jorbei& holtoefTeAc again / I.will^it^^ as if be (hoold
Ay ,iye ihall vAoi^ need to trouble your ieives ; and. do noc yoa <
ietr t>y rcsf^aofyettimwovibinefie iXwiLt cake.theiaaafctec
&?
- - -^1
opOD iwy ifclf, I will fee uioiic: now brctbrtn, wbcnTictb|C
can help likb,I wUlbclp;*wbcnbethftUatfiki ali^bings^ro^
niifcfth us thut be will daany tbiog forn$,havc weaotcautc to
craft? ." .•...".
Secondly, AiV /iP4/«>^ i?/ ifc^ frmifesx Tbe promifct (yoa
kB<m)tlo plentifully undertake all the Ja^iuidc.x>F the <oukt
eftateiand oi the bodies too: There is mircy lQX.\r4inf griffin
ons^ frUi for jf«/«/»^i^^ «w»/i>'^ ^^ ''^^' i P^' f^^^ trmkU ,
firengfh (otwakj^ffe, vifiary for 4/)r<i«/i, ^f. All wbicb pra*
mifesChfift baih:fealcd and ratified by his blood , and there-
fore fiis blood is ftiled the iUod ef tkcCcv^nant.^ Sec BiL ?•
1 5, 17. ig. 20. The piincipal rcafonnirbcrcof iso to fettle the
hearts of beleevers , and to encourage their fouls to liwup«
on himforthe performances of tbem^ they being 4if» kirns
7>4 4i»<i ft//*i^», 2Cor. 1 . 2 a*
,3, His aSirtai imfttrutionoi a)l that good.wbich now^we
do enjoy. Why O Chriftiaa, art<boti afraid: to live upon
* thy Saviour for more good? who was it tb^itsprocared unto thee
tbat fame heavenly* condiciQn wbtcb.nowthoa.dio&ft «D|oy ?
baftibou any relation to God as thy God > Cbrift did procure
it: Isany one finne (ubdoed ? Chrift hatbdone tc : Is anyone
(inne got off and pardoned ? Cbrifldidprbcurett ; Is there a-
ny melttdg tticbybreaft, anybacioed of comuptien, anydenccs
of grace ^ any endcavoiir, any Hrcngth? Cbrift wroi^fat
them , Tboa doeft feek thjem , but Cbrift did*, work
rhem. ♦ ^
Now this i€ to be leacned|ibat what fpecia] thing Cbrift batib
4one, tba( is a pledge and an aflurance that Cbrift ii wiJHng td
do more t Every gracious fruit and work points us to him the
foontaine and caufe upon m/hom we are tottuft , no^only for
the entrance, but alio for the ptogrefte and complearmeoc of
our fpirituai cftate. ^
• 4. Hii ftrfonal dfndti^ni He balk given himftlfi Qhro
:tbee, and will he. not do other things for thee iwliicb ft
..greater.
5« hii cfices : All of them call uponus to live upoo Cbrift
iiy faith. Towhatend'was'he Priefif was it toracUficfor
himfelf / He needed not to fatisfie for his own finoes*who was
iwuhooc all finne : . Nor doth be make his own peace , whom
• tie
CI>.i7.Seft.4r to live the l^€ of faith. 357
the father did, and doth ever lof e : Verily bit futsfadiODe
were for craofgrefibrs^ and if cbere be any fcope and iftceocian
of the vertaet of chat facisfidfon, aflbredly chey look dired*
ly upon penitemiall beleevers .• folikenvre \m,itUfretfim (which
is aDocber part of cbat office;) why } \% it,chink yoo, ior bimfelf }
nay. in. that be is a Mediator, and a Media,tor is an Agent
'cwixt two perfons, be bach no wants to b^fupplied » he needs
noito iogratiarebimfeilrairarediy breth*Q, ke tvtr lives u
m4kg int^ceftoHfQT m , for us, faith the Scripture, and He ever
lives to do chat work ; He is contiimaily ofiferiogand pttfent*
ing the efficacy of his merit, which , as a fweet incenfe* per*
fames our continual Sacrifices, fo making them acc^pca-
ble,&c.
The like may be faid of bis Pr^fkareal and Kingly efficfs:
be.was invefted with ihem as our Medi4f^^ and therefore for.
ourgood« ^ -
Nowfay.what abiafphemousabfordicy were it to conceive, ^
of Jefus Cbrift as of an /lii^/^wbicb bach #/#/, ^ivi ffis ii#f ;which -
hzibeAres.hmhi0Usngt\ which bath htmist ^9$t haniles fmt%
which hz^f€€f^kmw4dkfnot. That he fliouki he a Prieflto
•fferfarfintM^ and yetwewiir noftruft upon him for the par-
don oBthe leaft; tbatheftionld Uveto ma^e inter ctjjicn^ and
yet we wiU not deliver any one reqaeft into his hands, or re-
lie pn him to dbtatne us any one good thing which we need
or crave ; That he \$%Kingf able to fabdue all his enemies ;
a Prophet JsiA abl|e to teach any mana heart} but we will not cre-
dit oar fouls upon bim^ we will not repofe the vidories of
ourcorropcions opoa his na^bty arme» nor the reforming and
beautifying of oar fpirics upon bisHngular wifdom and hoii-
jh:0c. Wby^ whatdidft thou think or mean, whcnthoudidft
accept ofbimtobethy Mediator? didft thou conjedure that
if Micctbou gayeft thy confent totakebim, that never after
cboo (boaldftaec(fhim?orifro3 wouldeft iievcr make ufe of
hioi ? Well/no more \ what the Apoftie faid in another cafe ^
that I fay to thisj if weWillnot/n^#^/4Jr^oponChrift,wedo
wbac f n us lies mikf veid tke K^iimptien efChri^^ tkt intertejften
0fChrifittht helimf^ efCbrifl^iht gUrftnd pvper of tW the s^irri
^ LI 9-ff
95 B ArgumttttsHftrfrfAds OLij.^cdt.^
9* IfaU this* wili vtQ% oiov^ui to live by faub in Chrtff^,
( thic is ) to cruft upoo him for the bdp and Aipply of pur Ipi-
ritiul cfl:ac«; chen take^aeduog niare, thereis an »i^j^^i/>/jf
tf/ Inf flies fo* thy f^nl ^ny oftAn wAy ; j^o aod Cbiak, and ad any
ocher courfe co do cby foul good , befide^ chf8»an4 ic (hall be
fftjiclcffci after rnaay ^le^rsioduftry ; as tboa an^ fa ftill (hale
choubc '
Olfj. Thou wile fay, I will never leave compUining of this Qi<-
ture till ic be bettered.
«$*«/, Thy nature is not bettered by complaint, bucbygfice^
and tbac is in Chrift, and never faad^tillwecantnift.
Oijeil.Thow wile fay, I !vill never leave grteving^, nor piay.
ing,not hearing, nor reading, nor fafliing, nor conferringi
till.&c.
S^L 'Tis trae> thefe arc meanes^^bnt where is the rii#/>^
Wbatif amanfliould(ay, Iwillftay here all my life at theft
conduit pipes, but I wH[ have watex» whiles in the ureanc
, time the fountaine yields not forth. I confeiTe the Cbriftiaa
muft apply himfcif to the Ordinances^ but then it h Qiriil
who fends forth the help, tnd then do the Ordinances deKver
us our helps from Cbrift, not preCentljr when one hears, but
when e£feAually they have enabled us to beleeve. If thou
canft heare and beleeve , pray and beJeeve , mourne and
beleeve , fad and beleeve, &c. Then good (hail come unto
thy foul.
Draw a thoofand bonds , yet if they be none of them fealed^
nothing is yet legally and forcibly made over and conveyed:
many prayers availe little or nothing till they are feaK
ed with fattb , and now God will acknowledge out de4
mands as autbenttck, andChrift will deliver untossonr bearta
defire.
I had thought to htythzndledthtopfcfifi/.pffhilif4 0ffiilti^
with theivUgf9ۤ pf^itrHi living tyfaifh^ andalfo the k^^mel
which mjght aifift us to the life of faith : But I recal mf
k\f, I may not expatiate fo f^rre » fufficient hath bec»coiKh«
cd for this Ufe , perhaps tbe fubjeft may be more amply rt«a^
tifed, if ever I Ihould come to fet down before that theame iifi
reftly and intentionally: I therefore proceed to another^
CHAP.
^ ^ , , _ V ^
Ch.i8. The mprowmetit tffaiibyd^^ a^o
CHAP.XVIIZ.
Tj&tf improvement of fM to a fkU
affHTonce*
Will yet advance on to one Ufe more; Since
fmth in th L^ri Jefm Cbrifi is thi enfy Way-
to h faveJ; therefore not only to labour for
chat faith, but to eiak that faith ^ my meaning
is to improve this faith alfo» yet rarther to
[7?rf«£/A and comfort.
Ehvines obferveadoubieaftoffaicb«
One of adberence, by which ic cleaves nnco Cbrtft » and reKei
upon htm alone for rigbteoaibeflei pardon of fiff^ grace ant
ialvf tion«
Another is of ^t/iWf»r>, by which ir deates aneo the
fottie its incereft in C(|ir»fi, and bis righceoafnefTd and me-
fits. ' ' ..^ '
In the former, the foal renooncerti aH other comer ftbnts,
ail other rocks 6l falvitioci ; and trufh only upon tbe Name of ^
Jefos Chrift , accepts of him as i be onfy Lord, Md reiies^ on faim^
as rheooiy Savroor, caftifigor rpliing- its heavenly 'and. eccrnal/
fifecfel iimhis.bk(fed ftrmesi ' ' ' * 5
In the latrer, the foul feels irfdf reciprocally embraced by
Chriftj Ihave.ifdrip^4f*a» wArw^ i:^i^$,ff4htfi\ih[Jim
tiy ting. .■-' ■/• '' '• • ■•' ^ - • ^'^.1
' ih^ytretjtdolikmtoihe mtj SdvU^t i Mdrk^^fki^tMmikfi
ftt^dtiott; Eotf->r^>irif/««^^aiii<b^fiii*att«d»mti »# •/^•wfc
Nosv to this part eflFaieh dordefireto' mom thefea^^fa!
ita<J>eleevef^ w*. rrot only t^ appeeHcnii Cbrtft,4>iit to kooar'
bimfeif toh MfprtbenJMif^fimi not oaly CO Msaie^ bat lo'
k^Wbimwhom kohMtbhlm^i: TaHfethas ht-hf faUk w
L 1 a . ^«
^6q the huproiftment vffiath > Ch.iB.Se^.i
0n affuTMncf , that C^ifi » mj Ctrifi •, w; ReJiemer Hvith , irit
j4ve himfelf forme; Mj Lord^ attd mj God , that he il my
Hlhtectffneffe^myredemfticft^mjfrofstiatfon.
For the better fercling and csciting of you in this ptrdcotar,
I will briefly touch at thele things.
i.WhatiheaflTurance of'faithis. "
«. It may be had. • , ' ^
3.Ii(hoQld behad. ^ ' './
4. The Arguments to ftir.us up* to labour for it (that is)
CO know Our riches , and to' know our pofTeflions*
5«.The means to get it.
SECT. I.
•
Soh VV It is a viHariom cohcIm/Iom ^gamjt th'ftrtwgtb
§f doutu^yolHubj $Ih mimde pf sieioeving ptrfon i afeertoiffed
mnd firfwadid^ and Uf$n good gruMfdfottlod , ooneornimg, big ftr*
fowU imurtji in CMjl dmd Us hmfiu.
< For the better opening of;thii defaiption, btpfeaied toob-»
fcrve tbefe fQbfe<J[ncnt propofitions.
X. Tbit the 4/ivr«»r# ^fMth^ it is thtcowlmfiom of ^0vm*
goliciii fyBogifihoi The ryllogifflie if (his, fTbofoovor topcmti
md hoUo^t m Cbr^fi, Ckrift ^itb bid bonefiu sro if/, and be is
Chrifla ; hot / do truly rtfom 4md bolavo in' C^fi^
Hierefore Cbrifi wbA bit btnefts aro miwo^ smd i mm
bis.
^ III tbti Syilogifiiiecberf ire three prop6(itioiii.
The firft is, • Propofition of moft iDfallible certainty , it
6cine eipreflyibe Toice of JefcsChrift bimfelf, and of ittbe
ttunde hath no donbc» but Mly affentt unto it as a priocipk of
Dtvine Cimb, vpc» Jb^i bo tobo rofonn ^Moovos itt psn^y is
bis^ saUbo is Cbriffs* And' of this the oiinde of a belecver n>ay
be abondantly perfwaded withoot qneftionings , and donbra ,
for umacb Sis it is a part of the Word ofGodito whofe abfo-
lite imtb it doch pleodfiiily 6ibforib,e.
Thi
- — ' ' • " ' I 1 1 . I ■ ■
ChiiS^Se&^i. to: a frll ^ufam». . a^r
The fecbnd ^ t propoficioii , carrying wkb ic cbe dired ift
of f^idi, in which ctKbelecving. fool ax>cb accept of Cbrtft,
or receive bim, and troft. npon him « by vercae of which there
arifctbamoftrealandtrae union 'cwiic Chrift and the belee-
ver.
. The third and the laft, which it the conclafion or inference
drawn from both the former, comprehends in it the ffrmalaf-
fitrsmce 9f d Mttving hemrt^ that therefore Chrift is mine and
I am his*
That he who beleeves in Cbrift^ath Ghrift, and (hail be fa-*
Tcd; this is not yttthat ftttje3ivi nfjnrmct ofjufiifjing fahb^fdr
as mtrch as many an hypocrite may beieeve that cnitb i 9nd yec
kaye no perfonaiintereil in Chrift. '
Againe« that I dobelceve in Chrift, neither is^ this #]/>«/#•
^j i^iiranc^t for asmacb as to beleevets one thing, and to
ht aflorA is another thing ; many a* good heart may fucept
of Chrift upon sMhis termes , and articles of peace and life,
and may caft aadrftpofe ti feif onbimas the only, rock and
hope pf the; foul, and y^t it may be fo itrre from sKTaraace,
(even a^ that time when it dotb fo earneftty deave nmo Chrift)
abac inftead of affiirance , it may be both toffed and*
prevailed npon by doobtings , fnfpitions ,and feafes,coQ€cra
tng iu partieolai aod^ perfoiial prop^ty in Cbctft atid ia "
merici, J .
But the iaft oC the ps^pofltibna ^ tmm ChriBi^ Mi CkH
i0 flPMM^ this is f^m0i sjfmmc^: for chit coactadei ^he dif«-
ppte of the hearty and bath in it particiihr aod:^eriboale^
Tidcocc«
2. It is a vHiwkm fnclnpm agaioft Ae fiNMgtb§f sUmkh^-
img ; yoo know that in the minda of matt ^ there are three kifidlf^
oi worl»ng abo9t an objcA compfebendiiig goodaeflt and'
tmcfk • ' • "*'
^le they call fenw^mj ngmfng^ Mtid pinmpimj Hfftmmgii
in which the miode doth .yeild plainly ^ or elfe refufetb
to rQbfccibe> and gram the matter propofed to be true and
good« *{ ' ,' '
Anothtr tbey caU dai»^/ii»j;/»wbich are tha^fvermg aft» of
or theminde, wherein it do(h not^abfolutely gnntordeny^ it
i|pthnoiabfoIuccIy cQn^ludei, chat fa ic is^ ^nte abfoluteiy,
LI3 that."
lAnAMtaMi
a6i . 'iheuitfmvml$m«ffiuih Ch.r8,Sea;f
tba: fo it U not ;. fret lathct cMliqci ^ for wtot of
iurriicr evidence \m cfee foul) cbtch ii not (b, cbeoibtHcte
Tbe third (hey ctU »Jdeftcc oc afliirtace, which i> fiicba
work of the miadt, wherein, againft all doubtingt and fofpici*
onf,the minde feei clearly the thing co befo, <h noctobefoj
And chut it it here in the aiTurance of faith, ic baih fucb a tfgbc^
^e minde hath that it is able to rife beyond, va/i againft doobt«
ings, an J to convince the foul againft all fufpitioos^thfcCbrift
indeed ta mioc, and I am bis.
Whertybyche waj^ ohferve ehuaiMcb} chat aflbrance derti
prerttpfx>fe foflK doDbttf^, for if tbcoiiQd of a bthcvep had iioe
doubciogs about its perfonall iotercli;^ itdosldaof wttl befaid
to be now afluied* Dgobrioga - did verilf , and do^ and iMy
work in a believing foalf yea, but am I fnrrthat Cbiifya mine
is it ccrcain that my Cat aic pacdoni^dH cruA they are, bat I fear
thevarenot. .'•.;.' -.5
. Now affixrance Moaet kod confusra didfe workings, en^
clears all the dnbting argumencs ; : andfc eooinnceth t be
Viinde, that of a truth Qufifttsouoe, md; my fins are jpardooJ
./Therr^re two degrees oF4<Hibtiags».
. One eenGfts in the ymftiptit^ '^ pttr iiUemiitg fr^frif^
tiejf isChriftmine, isbisrighceoufncflfe nline,&:c? •' '^
.Another exceeds thia^aDld canlifts in JmMm;whM f hi (bill it
fiipprefthy^theiJoeogthofthefedottbrings, to (idewicb it.and
ftjUltohai^/iniufpsnfe^ I {
Now this latter degree '( efpecially ) is aflbrance oppofltc' ntt-'
tuioinn^y^itc^qurfliourdoiibtnigs, anfwerr oor argoirkenrs ^
ckarta^'tf aocotherpiii .againft the Amy fufpitionr whi&h^
did arifir ^ that Chi tft doth indeed owne it , char- he h*
the Saviour thereof, and therefore I call it a vidoriotts concte*
J. ^j/«fa«rri/f#^A^iris an ajcsrf^mg ^ ptrftv^ihi *
and chat is propeaand in&psrable front a wrance; therefore H'
ic fo ezprefTed in Ka». 8. j 8. ; iiw ptrfw^diA tkm neither 7>m»)
^*«r Ufr,H0r wyfwgeii, not Primeifahtiet, n^rP^wtrt^ ttar ttihtgrpml
Ch;iS.Sea.i. io^fkUafjkrmet,
uit^Glnr^ U(&s $ur Uri. Yai|.ind \i is csprefledJ^y « word oi
pfrf09^C€rt4insf,2 Tim. I » 13./ kf^^ whom I have MUtftii
la toowkdge cberc i^ «iway€i m ccrtaiiicy, {^x chuc h ow of the
rDiitiicdiffercnces'»vixtitMdiO|iitli6aiChaetbcoo6 kaves che
mitide Qocecuin and waveriog, and the other dcteoiijiiiaces ibe
mrnde with ccrcainty, and infallibilicy.
Wbilestb«mindcremaia«if like » paire of indifferent icalcf,
wbscb trend this way and (hai way; or like a boat in the riveri
now floating upland then finking down; <)0W reeling to tbiV
fide, by and by to that fidf; it cannot be fald to be affuritd* per*
bs^ Cbhft. is minei perhapij am hii | (his is a plaiAft uncecttih*
ty, ifor.che ^indc is not perfwad^d* Bue io the a^urance of.
faith, the mtnde is tike a fcale that weighs down,it is perfwaded,
andafcertained, there is a prevalent evidence of the things.
()o€ only i» abfBlnte ttarms^ that Che tft bislong» to a believer ^
\y^l\nrt^ixiviUarm€s^ihttC3^l\(k^hc\^l^^% tp tn^.be gave bjoir
felf for fne« «nd be i« my redeemer^ and this pisticpiar^ or perfo^
nal petfwtfion is a/f urance. .
1^. Afh^ranct it :pat all kivdf^ of porfmi^^ op afeer^
laioifif, tbete are two kindet of siTaraoee or perfwafion
ef the miade tonching a^ mans perfooall intereft in
Chiift.
One is lmfgifh»p and ioluUng : for a^ the heart of a man
iMy deceive it felf about the babit of faith, ( oeany other grace);
fo it may delude bim about the adt^ and degrees of the Aime ;
dotb th«/irne believer believe iaCbnfi? fo tbinki the Hyp<kfite^.
tbai be doih coo : Hath tbe Qrue believer a perfwaiion of bis
pecfonall propriety in Cbrifl, whicbtlesres the minde of doabu
fag? fo bath tbe Hypocrite (o0ia laofi exalted confidence ^k
fioofaUt^ that would nevfr bend, nor bow by doubtings*
Ic maybe with him as with a poore man in a dresme;,
* );tffaat «be rich man batb by propriety^ and io pofieHion,*
.Li> that fame thing may tbe pooreft man 4)aye jo a dream^^
iii§fancyi and imagination* ^ •
\fiut then a&k tbe Hypocrite»)fety what grojui4sr|irt tboii tbut^
c«N)fi4cmly perlwade^;^ what did eneUnetbyiniod bere(0>
p^batpc4miftbaft(bQu lotfnd that Q»^ift is, |nd w^l be^lMs^
^oio heart was never bo|nt>le,d foe (}p,.wMf bearfi^diU retftiGa^
^j,lowc of i3p?/fcloWy,af: tbciMn^wlio^rbfijiaft i(^0iaflde4
how.
96a 'thhfimimittnt^ faith Ch.i8.Seft.i
bow Im tdm mtlMi th t^nUkig ga^mtHi , hi u \gw^
Tiffi^tC Ciieb Sdlmmm Prov. 14. ttf. ) rdgtth dnd it cm^
Jiept^ aM fo, • the* prefompcaoat ^mn » He iinnccb ,
and yet is perfWadedlft watkcth in his linnes, a»d yec ta aflo-
rtd*
\ pray you remember tliit cbe aflfurance of fai^h is^no fuch ab«
fohite and boyltf oos iecling of the tninde, tbac Chrift is mine
howei^r, choQgb I be^neyer f^tga^iraoc and wicked^and tbQi^
I' live never fo wrecchedly aod profanely; yec Cbrift is mine, and
God \% mjr roercifoH Faichcr, and my ilnaes are pardoned ;
Onoj c^i^Hf aDM^^/M/afliirancei ids no BvMffftHeal ^fftX'-
ranee.
* Another is gritm4M,sndiiPintljrat$oHMl,Md it aiwayes fot«
lowes found repentance and fahb : That aiTurance which goes
before cbefe^is falfe^ abfolucely I am bound co repent and co be*
lieve,buClcarinocbeaflbred,bactn a conditionall order: Iff
(hoal4 be afluf ed rbat Chrift were mioebefpre, before I did be-
Hevt,tbfi were a tie .' foraftnucb as Cbrift is not mine, luKill I
do byfaicb accept of bim, and if I flionid be aflhred that my^m
M ere pardoned beforel did repeoc»I did ia^his deloda mine own
beiirtjforafmocb as finis not pardoned, unteffe it be repented
of. No, bttt I muft repent of mv' fins^ I muft Accept iof jefna
Cbrift offered anro ma in the Goipel, to be my Lord and Savi*
cor, and now I labour co be afluied, now I come to be perfira-
ded.'laving fnbfcribed to aH the propoOtiona, and artidca of
the Go^i, that now Chrift is mine, and I do by the Word coo-
ViQce my fopl that fo it moll be. For thus I argue with my foaU
wbofoever repenes^aad believes,aod endeavors to i^alk iflCbrift,
aflhredly Chrift isbis, aod be is Chrifts; bat I do tbis,£/]^0,Cbrift
is mine*
i cannot make lb (hot t a cut as the preTumptuoiis pedbfl dpcb, *
Cbrift died for finni^ts, therefore for me; God is merciful \ there*
fore my ftos are pardoned without any more ado. O no. there
is an orderly progrefle in tnie afliiraoce* Ic dotb not ( fdlimm
pic§r$ ) ftride oiFer to extreames; As tf a man Ifaoold fee a Leafi:
' drawn, and'prefently. concludes the boufes are mine) the lands
are mine; No,imtbe mnft hear, and noderftandi and weig|i
' ibfiig9,and fiiUctthr» and M to the conditions, and riita he
majr
H i 1
Cb. I B.ScStt 2i to a fnU ajforofice.
may ftfelymd boldly fiytbtc tbeyare his. So tnaft the fout
beMrkinUfk0tinar^the Goffet^ underhand both the precious
9£Fer, aadrfae pecoliar condifioos of Cbnft; then he muft coD/enc
Qnro chemiand accept of Cbrift to &e Lord and Saviour, and' re^
folvecoforfake every (in, and to yield up his heart and life to
the obedience of Cbrift.and earneft!y fa^th^ L^tihyhh
Sptris^Jtoperfwadg bim of hii f^trtiemUr inter fft in {brift^sind Uo\
mf fiedfafilj^ sn4i»^0 9fon th^ Lard in fhe$tfg0fihe oriinsnat;
Sd Other confecrared Aetncs ; Thus is the aflRirancc of
itb wroogbt in rhefoQ4i and upon thefe grounds doth it fettle
the miodl
%. Laftly, jtffmrsncf offditk ( concerning which we fpeakc )
mnn,nstniozfetf§nt^ltviden€0 •fhisfMrtk^i^rintfrffti
iBCbriPmdIris'lfenifits.
There is yoo know a double evidence. -^
One is rest^ and itfpeds the thing» or o\>]tSt to be be-
lieved;
Another is ^/tfiM^and refpeds t)«e ftateof him who doth be-
lieve j
Now aflurance of faith, confids in the determining of the
iiiinde,- about the particular goodneflfe of that thing, which it
iflentsuntointbegencrafis mod true, vik^ That Jefus Chrtft
if my Lord, and my God, that be is falvation for mc; it opens
the eyes as it were to fee, what Chrift is to me,and wbtt he hath
done for me, and what he wilt do to me. i
And thus briefly have you had a (bort expl cation of the na^
sure of this alTurance: a moftheaveoly thing it is, and only be-
lievers have ir,thoogb all reach not yet unto it} I now proceed
CO another enquiry.
36$
iA-a<^
W*«i-
. mki
r ir •
* : •
SECT. !L
^r/J. 2. \ 7 \ 7 Hithir fmch m ajfrnrancf tf faith may hi
V V h4d>
. S9L The Papifti tvill not bear of it by any tDtini$^ ( fome of
tliem ) unleflTe in an extraordinary way x They conceive that
faith is notable toraifa the ooiidde beyond a moral hope, and
Mm conjcdure,
7hemprt!V€muttaffittth Gb.i8.8ea.»
ionje&tire, Md may lewd aod koy PiMeftMtt fliake hndf .
wiib tbemmtttat opmbo^ Buc I vtitt cleare kunc^^fM^tMr^
dtre ROC fay cb^^vcrybdlievtri/^/4£F^iiiaflttfc4 yeibe da^be
dffimd oChb pifltailtr iateceft ; and ibis liriU eftdeacecv
rbat faith docb noi deftisoy, buc dwace ebc sodcfftuiding^ and
cbac (ameaiacrueh^lorif doth new eem^ the ooderflaiidiiig^
Md tbe will, buc MC ovei(br<»w (falcrc ftMamubl nataaersnd m-
bilicies. Now chis ii undeniable, chac cbej^owerof reftciionis
McaraJt ca cbr iMkkrftaiiding s It ia facW a f%cr^Xvf wbith ik able
CO iMkupcNaiisowD adtnga^andk^ own Aatr; ye»^«id ^-
fwdfhnlfj wdjrf certMntj^ che underftanditig ifr ta^pnble ofici
forafmach as ic is by boowledgiet m4 f9»k^ aod exfevience
made moil nffttredfjr ceacakx, about HHiiiy objcd^and conchifi*
ons;
Now becanfe faithf dock not defiiof ^ bot devtte
cbe minde , ic may by faicb come co a perfwalion and reiezi-'
oii«
2« Afiiae, to orge ihri^i^( at yet ) iora Mtioufr wiy; Fd$h
mnii^4mAijfi$^9k^tk$rkytof0fk0r^^ vpjasit wm
eevcaincjr otbiscoDeliifiona | Tbe mMea perfimiion depeodt*
ing nacorally upon ftroAf evidence aild che p#wer of «i|^-
menf;
Now failbcan brifig as ftreng nrgnmctcs co coatinee and pcv-
iRMKie tbe minde : fot ka ac gnmems depend upon twai ftrong
cefti monies. One of the mfatU^h Wwi pfG^d, thn ochar on thci
• 3«. God would not fr^mif^ thdt u sUihv^r J» UiU Uff^ wkkb
isimpoffithfartbeiiHivinuriffimfpi Forafmocb at promtfi»
are of things as fncnreyCheyrare cheondercaking of good chtngs^
which (ball come to pafle, and be performed, now e?ery fatore
thing is a poffible thing, that which (bail be,we may confi^nc-
ly affirme of ic chat it may b<^ Buc chis perfonal evidence or af»
ittrance, kis^ ihtng whieb God hath pfooufed, MKik^ 34^ 30^
Tht^fikoMhuw^Mfiltbt Lmtdthiir G^d^m^ wkk^bim, 0f$d ti^
alwjf, niMiila Im^f #/ /fiml 4M mf-f^^fk^ Haf« ^tft. i wiH^k^^
Cii.iS.Sea.^. to aJkU 4^mtee. ^ 3^7
rr#ilr dm mmp m$ fmr nfir^ ps , / wit^ &e. Vcrfe 13. V
MnmrG0ds
4. I Tpare to adde the ftnngib rf tin iMm Spirit in in
refitQions 0m thi fufU , as alfo Dhat ftrfWafiv0 vtrtttg
in a remmii ^anfiimci • and the muiy €Mpirii$§cfs in mMny Cini*
fiimfs V9ho Iwfe atj:aiaed«ott> tbis aifoiaace $ aU whididodi
clearly evidcoce thaticiia thing poffifate : That wkich cbe Spi«
ticiiaUetofbroe in a bekevkigiaQl; that ifliich aiapy abdee-
i^ng foul hath ttuincd onto ; tbac faoe is a poffibic diiog/
■»■ H I
sect; nr,
V V mnei0ffiatU
SA. I win prranire oacly a thing ortwo.
One is ^ ^taxftm imks ^anartk Mumn 0t nB times ^ tad issmr-
Sdtih^ m to repent and to belecre.
Other duties concern feme nieA>and thofe in an ^dir and
meMatffyt As to he alTiMd of a^ mans ^parctctrisr indeed in
Cbrift^itisnoc an ifflaie<Bate doty, icdoth not concern a nan
meerlir^as an aUbkioe (inner .- for a^an wlio is anconveeted and
yet dhbeleeving is not bonnd to be perfwaded chat he k
Chrifls,and Cbriftk his, unleflewe WtH ity,i!bat he is boand to
be perfwaded oft lie; 4*^, bat bearaftfirftfie abeieevcr, ha
iBtift accept of )ltft» Ghrift iipdii ^lis-DwVi t«mes, and b^
ing t beleever , I fay ^ he is boand to labour for particrtliS
aflorance : Not to let the real infeNft' of <!:hrfft ih Mm ,
and of bisfMdtii Chrift, co iiang hoaemg andia difputCt ^
bot to dectsmine them by particiilar and perfonal avi- *
denee.
Agthie, pMnffe this^ it is onelhiogto fpecdWs faitftfi whita^
very bdee^erliadi, and it is aoather tbiAg to '^eak ytt ;Vt{
what every btikever 4borfd 4iava «- Itis tme, tbac e^Cryi^ae
M in a who
■**i
ft^a ^ The itf^rovtmtttt (ffmtb r Ckih.Scdt.^
who hath Chcift » ctonot ^f ycc affpted, and fay, chatCbrift ii
nitt^c, hut then, as Chrift it realiy bis (as ca g^toly Jbe is tbinc, ai
thy hu&binc i . thy husbind) \o the Chriftian is obliged coaiTore
bi^ bean I hereof. '. -
Which I (hall caniy€lear1>y Argument.
I. Wcarc bound to Jr^w nen uttic g$d in the fmB dffmrmtci
0^ faiths Heb. to 92. Which is» as I concciirc, in a (clcare perfwa*
(lontbac w< (bail not faile. bac enjoy* tht good which he
promitrch; now tbiscatmotbe^ vnlelTc a man bcaflfuredand
^rfwaded tbac Cod is his God, and Chrift is his Cbnft : for
as much as fitfwsfion of uttiience doth always arife from a prefop*
pQkdperftvaSonrfperfondl Mni mutmsl inttnfi^l cannot by faith
be pcrfwadyrhif God wii give fucb a good tbingfOr foch^unlefs
I amfirftperfwadedfthatheis my God , that God is my God,
or Chrift is my Chrift; |cis a fundamental perfwafioni upon
which sil others are builtv for* this give^ life and fertleroenc
to my doubting foul ; I rrany times do,ubt, bur (hall I have this
tJiiQg which I aslc^yei , (ayes the beJeeving heart f bat bow are
you afTuredof it? I reply , becaufeGodis^my Godi he hath
given himfelf unto mej €pg9 he wjH give ihis >ibut how.krK>w
you that God is your God ? Upon good ground ; why ; faith
the beleeviRg foul , of that I am abundantly perfwadedjl doubt
it not^ hcreopon the foul raifcth it felf to that other aflurancc,
of aceff^oMCf anddudienff , why; then f will not doubt of thiSp
I will be confi^nc thac then the . Lord tmli beare , for
be is my Gpd i . aond 'J^svid goes chis way . very o^
ten. . •
2« We are bound (all our dayes^ u givi Goi thunks f^
hit grnaffim^cleu n^lthit^ tbtt tbe beftowiqg of Chrtfi
upon the /oplt is as ;gi^aa ,n flKfcy as avu poore .iinoera.
O*;.ltisfo,buttwh»t<%f *ff A c. v
Sft. But we cannot give God^ hearty thanks Vvliilea wt are
doubtful of our particolar intereftin.Cbrift.; Oio'A thou go
untotbeLord^andiayPOLord, IblelTe thee from my fqi^l^ion
att-tbensCrcies': vtkkh tho» baft <:ooferrcd' on iwh; beak)) I
(lave , ^nd J know it , for which I do thank thee: | ricbei^ 1*
bav^, aodfrietids^nodtbiil know, too, and /or them lth«o(t>
tbcc
■^■"W'
Cha8.SQd4. to a full ajfurame. ^ adp
cbee too ; I ihank tbee alfo cxcecdiogly from tbc botcomc of
mjf fout^ for cbacttioa haft given cby c^n Sonne tome^Jefus
Cfcrifti but traly,Iknow noc wbetber choobaft given bim to
oie^Qr Ao : I cbaok thee exceedingly for tbe pardon of my vile
finnes in this b]ood» but verify I am noc fare of this , I rather
think they are not pardoned. Nay, this will not runne fmooth^
and thereafoo isjbeci^irero much particular evidence as Cod
gives a man of his perfonal intereft in himfeJfi or Chrift, or bis
merits, fo much ( and no greater ) thaokfulnefle wilfthe foul be
brought unto. .
• SECT. IV.
£jfefi. 4« WJWttArfumenis t^mcvi tiUevtrs, U Ukour in
, '\\ ih^ffmrMHCirf faith)
Sdl. There are many.
tbitff TkaitlfiKy bere, dotb affmanc^ ftmt gs fmaU thu^ wno
Confider ( iertoufly ) the mscrers and ihtagS' about
which this afliUcaQce is converfanc, and ebon jihik £nde.th<m of
ihe^great^ cpolequeoife in tbe world, * :i :; . !
What doed thou chink^i pfui Chrifi fbra finner ?» Can tber«
be a more excellent good then Chrift t 1 c^mu aS th'wgt but
Jrifjff andiuttg far the exct'Oencj ofCb'sfifUxd'pMHl.PhH. 3 for
can ibere.bc 4 more neca^iny go^^f^ the§^ tktmChrift} Tell me in
fad iboughtff that if choujhadftall the picafivesof the.world)
and .alt the bonoUfs ours oi the worid^ and. ail the riches of tlw
^loiidyand yef waft €hriftie(rc,.thao is; thou hadft^portion ia
Cbiift; why; what availsallthfs» as long as.thouartChriftl9r&{
at sAbr sham (aid, ficinglam childlefftf._ Inwh^misGod.re'^
conciMuRt^ tbcjfs. but inOrHif and bow- wite4bfHi.'4aod /be-
fore Qod,if:thou ha^vern^ jChfiftfby wbMi pairfl ttteugetfaWa^
cion^bojc by Chrift? ^nd ^hy tten gfriitnotehoafofce thy foul to
^ijre all diligeuce tomake tjiy part jnChriA fiwto thy foul^tbat
Mm 3^ tbou-
370 ^iheimfnv^mtnteffiuth Cli»r8.Sea.4
tfioa tmyeft cone m all ct(es to diac of jF#^» / 4p^ii^ ^^ «V
Agtin,^vtiit 4oeft thon tbinkof tliCMri9M#f/!Mrii? Tei%
ttie time wft« 0Rce>«veii ftien lolMa (by Ipiric 4i4 roare tK the
i)i^c, and cboo foandeft no qviec is the day, wbea
thy ta^yllMr irat torned into cbOt droi^hc of Samnicr,
tftd tby 4u1 ifts ^fqeieted wichm Aee; I fay in tbac ckae^diw
t^otdtft with fltaflytearc<%eeakoBC« and ray» with TJ^mt,
jy j^ HU^tA u hi Vfb9f9 trdnffrejfton is f9rgiv9n^ mU whrft/mm m o-
verti. BUffed ii $hi mum mnu ^h§m the L^rdimfMteih m§t irn^
li^fj'. O wbac wooldeft tboa have given co have belceved «
that tby figlies (hould be pardoned? tbou coaideft then difco*
ver death mfo unpardoned a ftttc and life, then in a dilcl|)^r-
ged and abfolved condition. Why I pray von, is pardon of
unne (o precious a thing t and is die aflared knowledge there-
of a fmall thing ? b it not esoagh to have the pardoo
, pafle^ not onely the feale of tbe King, hot the eye al(o of the
% malefaAor?
Yea» yet f«r Aer^ fvbat tbnik yoa of eoemal Kfe ? what b
tt ^ Q, IcannocacKh icby tho^gbtf , anicli lefle ^ words ;
Zi/#1 no foch thing on the earth as it ; #i«rfV4i /«/#, what thing
in heaven moreabenit? TofeenyGod.niyCbrift, tobegio*
noofly uiiioolto tfam, to be filiod with the perfe£kions tfhe^
lineffe , brigbtnefle of glory^ to Imw imm m^ m «r# ki^^wn , w
love hiffiintbt aan(cendency«nove; t fcnopw not what ttiiyi
for I fpeftk of eaemal life :01if tbethe gliflq^fe of dtviae ft-
vdbr here be the admiration of our foales, the petCcdion ef
«ar joyes I the heaven oo^arth / tell me, what ii thefMneife
4>f hit tavonr? what is the fnll evidence of bfs favour i what
k tbe everlaAing evidence of hii favour i Now, eternal fife b
mil this , aiUbtt s alas I have fiud noiibing of it yet ; Ej4 inut
$$0$.fi0m ^4arhmh mi kutrd^ mhhirimtk it^ntnd im^ thihe^iH
pfmmwkuGsd hstb, &€.
And if^not^hia amacaecto be dcteimiBed and afcemined
to our fdnli^wbit^flolec eternal life hang in Mpenfe) verily,
tboagh until wt do fiKWKaod rife to the aiinrance of fakb, «v«
leave (for oar fart yCbdogh the thing may he five in it fe^>
iAMfMVBHBB
CtwtaSeft^. UafifBagfrnmi
€yeii tbis alfo.onr ccemiMtfe m a ibtng dmibcfoL ^ Thoa wite
not bold the Ic^ft asilkc of ibyltndi apon Qnerident aod nnn
face lero, y cc wik ciloa? tcc.
3* mAffiirjmcf vfiB nmrV9t§0flf fettle 4U$d ^friH the femL
fZyavid ei^reilech fo mncb, ffiU.4.6. Lerd^ t$ft thit 0f the Hgbt
eftbj €9mtineme ttfet^m. f>n 7. Tbem htR pttt fUimjfe in
mf biitrt , more 4htn m the time thst their tern fml wine iet^
ctisfti. Ver. 8. I wH Uf me Jienmtnifieef. The (ht^ ac«ii«
ciior is ftfe,. buc Ui a cakne it if quiet } faith makes bar Rtitfitre^
aad tfluraace pemefttL -
Two tfkAe be there delivers of tbis blefled affarance} one is
a trmfoendent ;»^andaootber is a coophrai femei \t gfatdt
cbe bean, andiijMctfiachebcirc: Kismoft cmc^hac faith
in its vit^l eS {of meeftati0n)\tiiM\t% us to both* Every beleevci
bAtb caafa of greM joy,& (wttt peace ; bat it is faith to tbis emi^
nenttfS/of sffttrana) which repienilheth the foul with tAu-
ol joy» iod afttitl comfort ; For now ibe belecver feet aod
knows bis bappineffe ; He hath tCbrift and knows it; be bath
pardon of fi^ne , and knoM it ; be ftands in favoar of God,
and knows it t that which held up kia foole , is now open«
td) alt the caoies of bic comfort (hioe » as it were, and ciett*
ly dkcovea tbemfelves in a way of wdl gronnded ptopriety. Aa
P^mdkvi eoacesning bfsenetnies^ Pfihtezj.K The Lerite
wej Hehty sni mj ffUvatien, whem fiai I fear f The Lerd it
9he fiength s/ my life, ef ^tebem fket J k afrMt So tbo af-
iiised fotle in this Cife eon eiale ,' God is my Ood|
Cbrifl k my Cbrift^ they hive pardoned myfinilcS) «^
cepted oftayperfoo, whatflionld trouble me? {^hicChoobi
difiyiiet IM ? my foole doth now r^joyee in GhI my Sevi*
eter. wie fhnil ley a^fy thin^ to tbi the ehern ef GeJf S^
UaUt ii Gei that-jmSlifieth ;iiebe khe thee een d m ne th f h i»
Ctrifi thM dif^v R-omans S.v ^^ shme, that 11 panbMdh }
Jdflice, thai k fatislkd; my foul , that is reconctttd ; my
perfon , that is juftified ; my prayers , they are anfwered ^
my hearty that is paeitied, foo God is mine » afid Chrift ' is
mine , and 1 ambisi . Before I am ftfTnred , I fee my (imts,
look up* to Chrift * aod aiventprd my foukon him fbv per-'
don^.I<irutto»biDivyM I moy fe*e ;. Mk ^ *ben' I am'tfi
fiised
I*
97 1 'Tfce imprwem^t aj faith . Ch. 1 8>Scft> 4
fatal /I fee ihy (innes look up to Cbrift« and my foule it
quiet • and rejoycetb. Aa it was with the Ifraeiuis ^ when
they were Neire the nd fia , they looked back on tbcit c-
nitmics , and *o6kcdup to'^God I but yet they were ex.
ctcdtnglj afraid: Afcfef w\ird$,; w hrn they had pafi throttgh tb^
read fea^ aod flood mpon thejborey they looked back upon the
fime enemies, but now as drowned^ and then their /^i&rj
wcxc tifVnedinto./fl/^j; and their feares into peace: Thej
i^MtdkBglj rejofed. Why; in aflbrance , chough we l6ok
upon the fame Hnnes, yet not in the fame manner: New
we look upon them ^% dre^fiedifiemksi as iniquities cafiinto
tbe depths (f the fed, ^^ pardoned iniquities.- Now, though fin
dothgiievf^he fouie, yet. (inne pardoned ^dotb quiet and
re Joyce the fouK
3* AQmtance doth arme the heart dgditefi future temptu*
tUm.
There are two forts of cemptationsjgaioft both which tbe
aflurance of faith doth arme the beleevcr*
I. To fittne: Though afTurancebeakinde of heairen upoa
eirth , yet in this doth tht Meatifieai viJUn diflPer from a ^#.
Iteving a^nrunce^ that the one leaves nofinoeac all , but the
other is a day o\ greac tomfortto a beleeving finner/ yec^en
an aflared perfon bath yet much of a (inning nature remaining
in him.
Ncvertbelefle , though aflurance doth noc wholly cajt off
fesre ^ yet it doth exctediogly keep offinue: A belreving
perfon (hail. DOC eafiiy fmne whiles be is reading bis pardon,
^ and looking his Chrifl in the face. How can / do this great
tPiekfduiffe and finne againft Godi if the meere reJpeS ^f s
god was fo prevalent with Jofeph ; O how much more powr«
crful is the propriety iu a God}\How can* I do this gr^tc
WtckednefTc «nd finne again ft. ay/C/^^? Should fuch 4 man' mm
i jUe^hxA N^nHah\ioihttSxxuA:0\t\^\9Lny Oiodld ftich a
man as I finne! -^
Nay , remember it .* Sinne is never more odious f 6 the
heart, then when the heart is moft aftireds The great and
rid^ mflfc^ofGod in Chrift, it>u^tbe principal bane of a
teiupcatic>nr> Tire van wiio formerly would bftve flepc out a-
' ^ gaioft
tl*. ■ II I I— — 1^ llll I ■ I » I . ■ ■ I _ I
Ch. 1 8.Seft.4. to a fijl ajfurance. 279
flgaiuft the threats of jaftice, having now obtained mttay^
trembles at the very thoughts of linoing.
2. TV defffoin^ it Us poflible for an aflured perfon to,
finne , and then this is probable , ( and more then to )
that f2/W /innings will qoickly cloud M ajfnraftce : Though
a beleever loofetb not bis life, yet he Qiay loofe his
health; and though be bath a Father fiill, yet by (inning
he loofech the fight of that Fathfpr • and is hereupon ex-
ceedingly humbled and repents 3 and yet ^perhaps cannot,
read his former Evidences , he feares that he is xaH: off
for ever, snd (hall be remembred no more. But yet aa.
ancient afTurance well grounded may aflift the foul/ and
prcferve che foul againft defpairing throwes; .That God will
COtcaftofFchc foul, pr. 31, j. Tie Lari bath appealed
0f old unto me , fajiftg^ I have loved thee ^ith 4n everlafling
love i therefore rrtth loving kjnduejfe have I dra^rt thee. Vcr»
4^ Againe^i I mil tnild thee, and thou- jhalt hy huilt. So
ffaL ii. -50. if his children forfake.mj Ld^ and wall^ not ' ^ '
in mj judgments. Ver. 31. If they breakmf fiattetei and k£ep not
mj commandments. Ver. ?2. Then wi// 7 vifit^ their tranf^
grejfion vfiih the rod ^ anii their imciHitfej with ftfipes. Ven
3 J, Nevertheleffe my loving kindne(j'e ^mll 4 not utter Ij take
from him, nor fufer my fafthfnlnefe to faile. Ver. ^^^ 'M%
Covenant 79UI f not irealfy&c^Suremeiries of Davidj Ifaiah y5« -.: ^
3 1 So for Chrift, lohi 3.1. Having loved bit 4fpifnj he loved them '^ -
to the end, , • . i
4. Ajfurance hy faith fWeetens aU ether hlefmgi to us : Job
fpeaking of many outward mercies, tn his cbildrcn,in his plenty ,
his honours, foi 29. 5. 67. and ver. 3. he recounts one which
Ihadowedallof'Chero, (his candle JUned upon my head. ) .A^ if
the evidence of Gods favour were like the light which gives lif<,
and beaufy CO all the colours in the roorpe, and without which
all our bledSngs lay dead and dark. Owhat an enlivening matrer
is this to all that I enjoy! and God^is my God too, and C hi it is
my Cbritt too, and my fins arc pirdoned? tooherc is \ d^ar imd
loving husband; yea, and God i* my Godtoo; here arettidjr •
and obferving cbildrcni yea, and Chrift ii my Chrift too ; hcrejs
plenty of food" and raiment, and fncndsj, yea, and my finj are
:. ' , Nn . par- '
■ -1 < u
374 Theimpro^tmmt^ffidtfh Ch.i8.Sed;.4
pRtiomd coo.BttC the wim of Uiis may check «ll.our bleffiiigi^
and is able to marre jche very coiDfort ^Qarcomfovcs | I -am
exceeding tkh , )€i, , bat I cannot yet fay that Goi is my
God ; I am greatly honoured by roan ; yea , bnt I cannot
yet fay ti>at Chf ift is my Redeemer ^ I ba?e 4eaidi and mar-
row ifi my bones, and .w|nt not for any outward mrrcy*
yea ^ ^buc 1 cannqc yet fay that my finnea are pardoned $
for ougtit 4 k^owtbat fMy yet ftind upon record, whicb
may iofe my foul for even
5. Nay, again^#^ is Mi to ft^uiiUMi aw cr^ffa^ a croib
H more or kfTe heavy , ( to the Chrtfliao ) by bow much
the more or the lefie God appeores to the ibiii ; The Dif-
eiples may even ia a ftormc rjjdjce ^ if Chrifi h in tbt
Shif.
it was an ezcetleoc fpeech , ibu of J$i 29. i, Sf bk
Ught I W0lkfd tirottgh iarl^n^ffi $ anj| ^dvid anf\MriS Jiim ia
P/dl. zj. 4. Thmgh i vdl^ tlurMgb ikt valUji of f4r fksiiwf^
$f Ji^b^ I WUt fi4tr m§ §f^ , for thm ari J»iib 0ff^ iby rad
and $bf fi^fi ib0f edmf$r9 mt ; How trinmpbant is P^fti^ and
beyond both bfmfelf aad all crofles^nd all becaufa of bis af«
(brance , aiKl pcrfwafion? R$m. 8. $5. JVho Jb^U fepgrste m
firm tbi Uv€ of Cbfifih fMl tvibmUiiOH » or Mfirogt , or porr
ftcntioH , or fdmin^ « ^r Mked^offe , or ftriii , or f^ord. Ver»
37? N^ in, sU tbe/t tbbigf too ^ro moro tbop comimrv'M
okromgb bim ikn lovod m, Ver. 38* fmr I am forfmndid tbnt
neitt^ Lifo^ nor Dontb^ nor Angsts % nor VrincipMiiks ^ iiar
foyers , nor things frofsni , nrr ^nttigs to eomf. Ver. }p« jy«r
Hoightt nor Doptb^ nor dny otbrr cronttiro fiail bo nbU tn
fipoTMto nsfirom tbo htfo of God wbink is in C^ifi Ufm ossr
Lord. Can more be faid } need live* to addc; See bka
«gaine In S0mnns 5. 2. Wo rojofct in tbo bofo of tbr gUry of
god.
ObjoSian. Who wonld ooc^ may fome repfy? tn fi> great m
good.
Sot. 3« u^ndnotonfyfo^bnt vsogUrj in trihsiUui$st nlfis ; und
who cao do tbb bnt be who badi (ome meafnre, of afltuc-
4Uice»
lodecd fakh can make the foul co iiibmic in M^tottt^.
btic
Inic it is a0Qraace which makes cbe fdni to re Joyce aiulcotri*^
oinph.
What the Apoftle Tpake of death , that is true of all
affliAqns, thi fiing ^ xhim is fitmf : where the con*
icience is wounded , and the (ight of heaven is darkned ^
there the crolTo is heavy and bitter i A man hath a burden
on his (hoolders p and a harden on his confcience ^ and yec
a burden that he cannot fee any tofmile on him, and coiafori
him; #
Bat now when cbe fpirit' of a main is found , and the
evidence of faith \$ cleare, when a man feelcs ail to
be sight wichtn , all to be peace abroad , that all ftanda
faire 'twtxt hian and his uod; Nay, and he can fea
God as bis God , the ftrengtb of this aflnrance » doth not
oneljF allay a burden, but raifeth the heart eiceeding«
ly above it ; -yet GU is g9pi to IftMl , and tbopgh I fee
cbe Ohv$ ffmlt^ and the FuUt mi u yi$U^ and the
finkj to h oit $ff^ j€t I wULrf Joyce in tbi Lor it I wil ;sv
im tit goiofmj S4^vMi99. Thi LoriGodii f^f ^e^tgth^ Hoi.
2. 171 18*
Siatblf ,^f aiai^si 4^ kftds rfdtt^j tojk^ mtdt^ rifiji wi( inftanoe
brieBy in fpfie,
I. fn.tbe^^iw.
^. lathfi PsffifMU *
I. jtlfivf.
u TriUf0 mi thmkftthtiji, Pfal* 103. i. "Bliffi tieLtri,
O mj fP9tl^^ 4B thAt is mibin mi bUffo bis Mjf J^4mf.
Ver. 2. 'BUffo tho Lori^O my fwl^Affd fyrgot Pot oil bis
btnofits. Verfc 3. fVbo fprglvstb 0II tbint insMiiiosi Niy ,
be is at it againe, Pfaf. 116. 12, H^bat (ff^U I rovdsr ivito
the Lari for 4U bis ioisofits torooris 9^94 ; / wiM take f^ftthe
CM of f4v4tion^ &€} O the evidence M appreheofiop
of£i> gieat a mercy and ialvation! it (ills every v^in qf
the heart , &c, Moficlt is bigbeft and fweeceft in the
faireft vfettber. He who difpotes ^is na^y ffin bardly blefs
for it.
Now I fee much forgiven , ar^ cbertfore I bleflfe mucl^:
Whac / aod all tbii. forgiven to ipe, mid fo freely , at)d (p
N n 2 fully
976 The improveweftt cf faith Ch.i8.Sett.4
■■^■W^^— ^■^ I ■ ■ ■ ^ ■>- ■ ■■ 111 ■!■■ ^B I ^
folly alfo, fo many tranfgreflions, yet to cover •!!> ycc to
be reconciled; yet to put down the graciouf pardon before
mine eyes.
2. Prajersi There jiretWo properties in tbcfc, which will
fiirely arife out of affurance.
^ One is confidence and bqUnefft : A man will come boldly
to the ibronc of grace who if once aflured by Etith : Now
that oi John comes in indeed ^ i fohn 5. 14. Tk$s it the con^
fijence that V**# have hhim , thaf if ^9 ajk any thing ^accrding
nolkfViU.heheareth ks : Chrift (I remember) teacberfa bis
TDifciples^ (and in them all BelceversJ to pray for many excel*
lent things I both for foul and for body , buc then he prefer-
red, be fet this in the front , Our Father , as if he had
clearly fuggelled this unto us, that the aflbrance of God
as our Father , is that which gives unto the bearc a ftrong
confidence in all petitions* why ; who will not come freely
and confidently to a Father |to bisFachcr, to his reconciled
Father?' .. .-, ;^ _
Another ti quicknefle and life in the affedions, TfaK ^3. i.
OGodjhoH art mj Cjody earlj ^tll J ffek thee. Obferveit ; (
•will feeli thte, there is now diligence 5 earlj will T feek tbec ,
there is qmickneffe of jiffiHion : zni why I will (crt (bee early?
beciufc O Gody thott art mj God^
3. Ordinances \ Now ^ man will flic to them, as thtT>oits
to the wndoTUff (it is the Prophet //iiWs expreffion;) A man
hath an heart to bow the knee when he knows that my God
will help him : A man hath ^nhctrt to teare the fVord^ when
be knows my God will teach him to profit, and will f\yt^k
peace unto him: A man will with cheerfulntflTeaddreffe him-
felf to the S^acrawene^ when he knowes this is thclftood pphicb
^as Jbedfortheremfffion of his ftnnes^ind his falvation is there
fealed. The ApoHle hath an apt paffage in i Pet. 2 2. /f/
» ^fteW torn bates defirf the fincere milk^of the PVofdj and furely
that is with much delight, and with much earncftneffe ,
(for fo do babes defire the milk of the brca'fts j But what
might flirreupthis. Per- 3, If fo he that j oh have tafted that the
• Lor^itgraciotet ? a tafle of God, of God as graciou«,yea/his is it
^ which whetstfae appetite^chi^fets on the heart lothrordinaiKes
indeed. 4^ AJl
- <»
- y. ' ■ ' , -
Cha8.Se&.4. to a full affurance^ 077
4.' All oiedkncsy aftaacing tbe whole kinds of duty.
Why , afluraoce in the foule maket all djucy boch ek^erfml^
and fiiif^fii Pfalmeitf. 3. Thj Uving l^ninift u bifirf Mne
Why U duty co good hearcs ronetimes fo wearyfoiaCf ,
fo flack » fo troublefome ? verily, faith is weak , doubts
are Aroog, fcarcs are many; could they once fee God
to be their God ^ Chrift to be their Lord and Saviour;
fiones pardoned in his blood, and all this to them. Now
even the lame would. walk^and.the weary would runne, the
heart would fet upon obedience with all its ftrengtb , and all
its care.
2. The like may be faid for fa/pve ^bediina : ^ afluraoce
. enables it exceedingly : The lovi of (^hriii cowftrMneth tu ,
faid Psuiy 3 Corinth. 5. 1 remember the Apoftle hath a i>o-
table paflage , Rom^s 5. 7.,, For a good man fome will even
ddre tio Jii i That is for a bountiful man ; a mao of cmi«
■ nent and fiogular good to prcferve^himifor his fjike, a pri*
.vate man would lay down bi^ life; If the goodncHe-and
kindncife of a man hath fometimes fucb a force with us ,
what influence then hath tbe goodneflf.' of a God upon a
:beteeving heart.: the kindneffc, t^e bloodof aChridupona
ibeleeving and an. allured bcatt?. Who woujd not ftffcr re^
proach for C^rtjl, ^ vnYiO fkffcKfd death for Ww i* who would
not hfs the fiake CO bring htm honour , who {lit:(i bu b^ood
. to get his pardon , and to crown him wiih ciernal glory?
Bdeeve ic , affurance willmake thy lifem:)re fruiciul.and chy
.heart more fuffering* Faith wijl make holy duties to be no
burden, and aflfurance will make ic a deighc Faicb will
make a man to bear cite Croffc^; and afluranie Will make a
man to txiiXfXk^\^\xti^^r\ti fVe arc more then son^mer our j^iixd, pet-
fwaded Pi4/y/.
Seventhly, /(furAnceoffaith ^itis ikbdtkif»i^ingio ad oar
graces: Shall I inftancc in fomc ?
I. The m:>Hrning heart dotk fiM^fh defend; upon the a jfnred
mindei No man ever did, or ever (hail take God by the band,
as reconciled to him , or look oh Cbtift as redeeminig him,
or read hi^ pardon with afTiirancei but. his heart (bali be
. N n 3 full ■
-^■^^^^
378 theimpnvtmtMtiiffakb Ch.i8.Se^.4
It ■ ■ ■ ■■ ■ ■ ■ ■ ... ■■■■■■■ ■
fail of joy ^ and his eyes foil of ieares». Tktf fiaS /p^
09t him Tfhom th$j hitue fitrdi , nni Jb^ll mourns m a
man tmmrnes f^ bi ^^ fUlde , Zaci^. iz. 10. There is no-
ching fofcens the heart fa well as fatcb , tnd wbich loelcs it
fo cnach as aifurancc. The powers of the greareft kind*
ocde, and inoft gracious love« do open cbe founc&ia oi godiy for-
row tKTitbinibe iaul«
Z.L^ve kimdUs in rhehart nfo^ajfnrAnce, To whom much u
ffrgivin , 9hi fame r$iHUv9 much , Uid Chrift, Lml^t 7. 47.;^
loVe himbccanfehe laveJ m firji^ laid Johtt.- Tbc love of God
to OS is checflufc of our love to him againe, and agame, and
the more thac love is cleared 10 us. the more is our love re-
kindled to bim; goodncflfe is a cau^e ot love, here ic is*
bountifulnefle is a caufe of love, here it is- know
ledge of both a fpecral provocation of love, in aflurance hece
it is*
What a thing is this I thac God (houid give his Covenant
to me*, faisSoane-fome, his Mercies to me, his loving kind-^
liefTe to me, his glory in heaven unto me ! I love t man
who defends my Name, I love a man who gives metbook^
Move a man who gives me my ranfom, I love a man who
gives me a meates meat; Ahlpbore things in comparvfon:
how do I then infinitely esceed in love to my God » who I
know hath pardoned, bath jaftified , hitb accepted , wiH fave
me for ever?
More might be (aid of all paaicalar graces wbatfo-
cver.
8. Affnfonce tjfsith doth tut idft us of tht w^rld^ anim^nft
th9fotilnhoV0if*
I. Iteafethus^f iib«ip«f/4: How can he walk with cares,
who is indeed perfwi(ded thac God is his Father, ; be chat
gave him drift will give him all other things freely : God
will not ftand for a little earth , who hach boantifully given
a whole heaven ; and he wilt furely finde me food and rayment
for my body, who found mercy and the blood of his win Sonne
for my fool.
a.Nay it mounts as above the worldjthey do obferveebat thefe
jowec things grow tittle add kfle , by bow moch the bigh%
^ er
era man is feaced : If a roan conid he elevated to one of the
celeftial orbes,cbe whole world would feeme but a narrow
fpoc of ground onto him. In one point this is moft true , the
neerer God draws anro thefoule, the more nothing doch this
world appears.
b tbeblefTed favogr of God/ the evidences of our union
with Cbrift/ This is like ttie light of the Sunne, which
puts ouc the light of ten tboufand candles: Thou
'wouldeft never complaioe of too little in the world , if
thou banded (b ma^ch as ma(^ up a true afforance of hea-'
ven.
p. LafUy, Af[($KMCi wiS j^efd comfort in lift and c^nfi4mc€ in
death.
ObjeQ. Wbyl are Goda people afraid many times to die?
they cannot fay with Chrift , / ^iU go U mf Far
ther.
They have the bond ^ bat fee not the fQ|Ie : They
are nociUfuce^ of RecQociJiation , of ptfvJQjf , of (kin-
cipB.
But if they could with Smeon , Take Cb^fi h^tp^ thir
4»rm9s ; if once tbey could be afHmd , N^rit Uttffi tl^n tbj
ffrvan^ 4(PV^ ^ P^^ t f^^ nfint. fja kfiVi fun thj faha^
ikn.
He yih^ by ;(0arf oce b^oks Chf ift 'u^ the face , may with
cheerfml confidence look death in tb|e fi^ce : / h^ye a JUfire ta
depati andtabiwHb C^ifi ^ faid T^m/, Phil. i. ag. How
fo virft 21? Far tame ta liv^ is ^bfjfi ^ and to dit it gaine :
But how knows be that? 2 Tin^ f/12. For I knasf tfkom I
have hcleeved^ and J am perf^aded^ thai he u 'able to l^ep ihai
which I have anfmittfd nnto ifim ^^Mf^^hat dai. %o»%Cot.
5. 1, fer ^e knflv^ tha$ if otfr earthff heufe if this Ta^eznafis
were difoived^ we have ainHdit^^ GodL, an heftfa np$ t^ada
wi$hh4mi^eternalintheh(e4ivenu
SSC7*'
r
aSo tbe umwemtmoj faif^ ^' iS.Sca.^
■ SECT. V.
^^y?. t.XTOwI come to the laft inquiry, by what mtdns
LN thefoule maf get up to this affurance ?
S0L I fhall only prcfcribe fuch rales as reach a belccving
peVfon. Therefore thus,
I I. If thou be a be lee ver and wooldeft be aflurcd , then
freferve the ftnfe (ff thj o^n natural Wrerchdnefe , and- of fie
darl^nefi^of thy forth fiate mthout affurancc. Chrfjt came
to Mary when fbee nas wepiug ; and the Gnat god looks
down fifon the broken Spirit. 1 be higbcft mountaine hath
cTtc firtt fight of the Sunnc , but the lowed Chriftian haih
the firft fight of God, When the people of God were
mourning , then faith God, Comfort je^ comfort ye my people^ and
fajuntothem your fins are' par defied:
Note. You (hall findc this , That the trnely fenfible heart Tiath
thrpc proptcrtics in it, which cnvite the Lord much to gratific it
with affiirancejt'i^.
1 <;)nc chat is very humble, ' ^
S - Anocher that if much in the prizing if gods l$ve and
nsercy.
] And a third . that it is exceeding thirfiy aft^r a gffod lo»l^ ,
from Godi after fome taOe of Chrlft , and God will (attsiie all
tbefc.
2. Se no flrangers to the Oriinauces: you ftiall findc tbis^
ttat the ripening of faith belongs to, them as well as the
feeds of it.
The Word you Know is the fi^ule of faith , it was that
which did incline the heart to yeild , which did make
it to accept of Chrift, and it is that alfo which can make
us to know our poffeffions: i John 15*15. 'T he fe things haitfn
1 Toritten vnto you that beleeve on the Name of the Sonne
of God i that ye may know that ye have eternal life\ S^
I John lr4 Thefe things we T»rite unto jou that your joy may ^r
full. More plainly / . In ivhom , after you heard the Word of
irmh^ye bcUevejd^ in whom alfo^ after that y^ beUeved\
- 3'c
^ •
-■n
* n» < rf;- ^ ' , ' .ii i , - , - I ,
C^i8,3ei%i$. (0.4 full ajjiirance,
jFf y^r^ ftiihJ mtb tba$ hdj Spirit §f framifi , Ephdians
i#i3.
For, look as the Word btth proAtfes which draw the foal
to Cbrift 5 fo it bach promifes to clear cha lotA k\ iu ince*
reft in ChriO^ to anfwer all doubts and feares , and Co anfwer
Che feare aboot accepcancc,fo ic removes doubts which ftrive a«
gainft evidence and propriety.
Tbfi Sacrmffeni , yott know, it is the Seal s/ fightfMfniff€
^Uch N tj fditb ^ Bfyta. ^1 In Look, as a Sealc docli di-
ftinguifhy and confirmc, and fettle the minde , fo is the Sa«
cramenc ordained to fatisfie, and perA^ade the heart of a
belecver, God appointed this Ordinance , ts for other endsf
fo for this , That the matter might be oat bf doubt i odt of
controverfici that Chrift is ooisj and finne is pardoned in his
biood.
}. Be nmchin frdjer: If a min would gaine afluranc^,
lie nduft be roach in prtyCrs , to perfwade and aiTui^e
cbe tif art ^ T>4vii foood marveioHs l^i»i kl'Hk^fi^ '
bot then he cried in fufpHa^fiefts ^ Vif\m^ ^ff ^^i ,
Z2. • * . ' .
Thou mad pray carneftly for mercyyearneftly for pardpo,aQd
moft earncftiy for Chrift.
And ih'em mufl ufe diligence. RemeQflbftr ^Kis ^ ^lit jn
^11 tl^y.cn^fs^voqrs fo| aifurwcse , . thgm- ff)p,ft life .dUtgence, a
• cpld.V3jj^e,.a.col4 W'lfg ,a !i;pM pr^yyigfWifi m hj'^^^s^
' foul to if : No,yopmuttbernoft4iligeax\ana ffifv^F \n,iaemi
4nd fo , &c. / . T. j
4 Again,wi^()'aU ^hcie there muftbe jQypcd y?r^*j[ HfU^b^
Th>s know. ?h^t l!()|ic Tcp^rq;e$^, .|f<u jjgMght^flTe gai;b/^
Gqd and fhe ^fojile tcfge^hcr. To l^i^w^tkif^ prd^e^ih bU^ Q^
ver/atio» fright , iwill P)it» the falvMticn of the Lot(f\ PWQ[^^
50.23.
VV by ? Light is fowH^for the righteeue^ and joy fpr ilse upright
im heart i Pfal 97. i U See thai 01 the PropheCi i/4. 64. $• Thou
meetefi him th^tt rejojce^b ^rd^^efk^ righteoufnefs ^ theft that
Ttmemher thee in thj wajes. UneifenQefle of heart or way , it is
a flaw, and it is chat which cuts us off after many prayers , it
renews our donbtings again , and we are is far to feek as at tbe
Oo firft;
a8i the improvtmi nt of faith Ch>i 8tScft>$
fifft,batif the hcaitbe pttine,if it be fincercl; fet for God,
^cfirous to pleafchiffltntll tbingi, this i compendioui way %
of affurance: the Word falls in diredly to fcttle and con*
firm: fucb a fool .• The ftcps of the Wordt diicftus to the figfce
of o«r God*
5 L^My^jenm$^ hmtuhU/btixtrcife offsiik There 6c
two pins of it which you muft improve* One is joh mmfi ^
gahilail ftnfi and fttlng, tnd^gwR^M the coDCradift ons of
reafonand utTbeHer,caft the foal on God in Chrift, and reft OQ
hico to te your God, and on Cbrift to be yoor Lofd tad Sa-
Yionr, and chat yoarfios fltaiibe pardoned.
1 hen yon my ft tvmt ,yoa moil not limit God;^ but Teek fttU,
ImibtAfken^ faid David, what God the Lord will Qf^dk^ifor ha
^$B f^eai fcaee ta his Saints. Pfaitne S 5* 9- ^^^ i '^ ^4 4* ^^^
ita hiinniff^ of thi i9orld men have not heard ntfr forceived if
the earoy miiher hath thcejeJm.O Godhfidfs iieo , wbatha
bsth frefsndfor him that i^ahfthfor Him. The Lord WiS wsii
$h0i hi maf h fradotu ; klefedare thej that r^ait far him , Ifa-
^O. XS« ib Ifa. 25.9. It /ball h {a$i in that day t Lo this k mt
QodfWibava WMited tor bim^ &c. This is the L(>rd,m have Wni/*
ad f&t itjfli I irrWfiT he glaiandre'jojce i^his falvatioit. ¥ot?f%h
I47«.li. 7 hi Lard taKgtb fdiaf sir esse them that fearJhm^in thafr
tbgfhafainhunsircj.
Sotbattbirii tbefmotne of all 1 walkwitb all uprigfatnefTe^
tfid with ta bainble, penitent,aBd believing fool^ uft your fina
«pon God tia Chrift « tmffing in him alone for the favour
of God > pardoA offinnea^, and eternal falvation j and wait
•pon God for allthiaia the nfe of the meana, and conftant
diligcncy in prayer; yon (hall at length have your bearta de-
fire, you (hall hear from God thus much, lam thy falvatiam^
and from Cbrift a» nuch: Bi ^fff^d cbeoTy thy fitnes sore fm^
g^nthee^
. J
riNis.
...^
A N
' ALPHABETICAL
.JL CtUX^ft
^r-^m^
A
Affiance.
THe neer relation betwixt
Chrifi and a beleever is
the ground of Affiance.
f254
Anointing, vid. Chrift.
Antecedent.
^he diference htwixt an Ante-
cedent and a caufe. p. go
What antecedents go neceflarilj
before faith, • f.pl
T%ere is no concluding the Pre-
fence of the habit of faith ^ from
the common antecedents . oj
faith. ;).9I
Affent.
Atknt^howone beleever Sffers
from another therein, f 1 1 2 1 ,
122
Aflifting
AffiftiSg, ^ .*
Aflifting verttttfroih Chrifi> p.
. I^ifurance.
Three ^nukgsrjgranted about aflii*
ranee. \ .^38,J9
Hew nfliirance islanall offaitL
Affnr^nctofChrifis willingnefe
an encouraging ground to be^
leeve. p IJ)6
A double affurance of Chrifis
wilUngnefs* * P-lJKS
Aflbrance, 4/rjwV of an eminent
faith. f9i
Affurance eafttj let go, argues a
•tveakjaith, . p-134'
The improvement of faith to a full,
affurance. f-2.59
What the affurance of faith is..
y ;• JP.260
Affurance ii t^/^tonclufion cfan.
evangelical fjlogif me. p.260
O02 Affu-
f
■aaa
The Alphabetical TABLE
Aflurancc // a viSlcrioM cowlu-
[ten agatnft the ftrength cf
douhiuigs, p.z6x
AfTurance is m h^tUng Jfring to
all purr graces. f*^77
AfTorance duth eafe us of the
Affuranct ftf m ^ijfertmgcr fer^] n^rld^Mndmonnts thefout ^
fwadinga^. f.l6z hove it. ^-278,279
Ttvo kinds of afforancc touching Means hy which the foul m^j get
our ferjoml inttrcfi in Chrift, | ftp to this affurance. p,28 O
aitdthe diftrcfjce cfthem. f',
2^3 ; ■ Atlieifine.
Affurance ff fcith direEis to a ^'
ferfiKi^ltvider.ce of fArtitttlar Natural AthdHne a hindrance
interefl in Chrifi and his bent- \ to faith.
fits, ' /^. 265 How to bercmoved.
Ever J hcletver may be affured Atheifme, what it" is.
thereof, p.266
Argnments to evince it. Ibid : B
7^ be %Surcd bow far it is adn-
ty. 1 167
J^hrifiian is obliged to affure
his heart that Chrifi is his.
f268.
Arguw ents to evince it. Ibid
Want cf affurance hinders thankc
fulnejfe. p.26S
Arguments to perfwade to labour
for affurance. * p. 269
The things about which affurance
isconverfant , are of great efi
ctmfecjuence. p. 269
Affurance wiU marvelloufly quiet
and fettle thefouL p. ij i
Affurance arms the heart againfi
J%ture temptations. p. 270
. Xixzxact fweetens aB other blef^
fingstoMs. jp-273
Auurance fweetens aU Mr crof-
fis. p.Z74
Afliirance makes all kind of duty
te flow and t9 rife, ^ p'^7%
^I68
p.i6g
p.iCS
Beleevcr, Believing,
Believing iif Chrifi, what itJah
import. p.zg
The general natfire of belie viag
infeveralpropofitions. p. \o
The difference betwixt kpowleag^
opinion aud belief. p. 3 o, 3 1
Believing, as refirained to a di'
vine and theological confiderjh-
tiouy what it is ? p.^i
Vid. Faith.
Inwhatfenfe beleeving in Chrifi
ii the only way to he faved.
The difficulty efhcUtving in fe^
fm Chrifi. f,jg
The facility of err our and mifiake
about believing ^ and whaJ:
makesitfo. p.S^.
(^trnfottfor all true believers, f
ipp
Believers are in a true and
fure
-^ ■ ■ II ^
Tht Alphabetical T AB L £.
■ I J. I ■ T I I ■■ ■ ■
Svtrj Bclcevcr hath a fire inre- eJwith^ an cvidtnce of jhmi
fdtk
Chrift.
f.IZ?
refi in Chrift. f.140
Every Belcever httvkd hneficial
inter eft in Chrift. What thefe
lenefitf are. p.140,141
Motives to heleeving. p. r 58
Cod deals mightily with the f^til
tol^^tvt in (thrift. f.165
We are no hfers hy beleeving m
the Liirdpfm Chrift. f.t66
Boldneis.
^eleevers may with boldnejs ap^
fnuich the throne of grace.p. 116
This h^^ntk cures Jinfal^node-
flies and anheloeving fears . f.
116
C
Certainty.
trhe difference Betwixt reflexive.
certainly W re/tl certainty of
ftttvrefl. .f-'40
Change
^ninwardchSiTi^an infaBiile
tejlimony of a living faith, p.
98
There /> a change produced hy
faith, f99
fiffw faith produceth #1 change o/"
the condition , and haw of the
perfon. ^.99
Every ^eleever hath a changed
and hly heart. p.99
Wherein this change lies. lb. as the merkoriom CAufe. f.6z
No man hath a changed nature Chrifkjhould t?e the main fcope of
What it flgnifies-^ p,iS
Chrifts anointing doth import his
ajfffted ordination , apundant
qualification^ fweet and pled-
font acceptation both with God
ashman. f.ig^zo
Vntowhat Chrift was anointed.
p. 20
rid. Prieft, Prophet, King.
Chri&saudhis Churches enemies,
twfetf they are^andhaw conquered
by him. ^.28
Whole Chrift the adequate ohjeEl
of faith. ^ - p.41.
VyW^Chrift takrn and received
hy faith. p,^2
How Chrift is taken hy faith as a
Saviour and Prieffi. ^.43
How Chrift is taken hjfaith, as a
Sdvfofer, and King, and Pa-
phe^. ^ p.45.
TM^Hg and receiving CbriR as
Lord and Saviosir, hath many
things in it. p. ^6
•
Vid. Taking.
AJi that canfave and juflifle a
mantis only to he found in Chrift
hut a heleever. p. 100
Enquire after this change, in
thyfelf
our preaching and fluJying. p.
ph 00 Chfift may -he preached two ways.
f^6j. Qo 3. Plen^
The Alphabetical TABL^.
Fleniifhlneffe ef pwr.fnf flies ifi
Cbrift encomrAgetk t^ live by
faith on him. f.l^fi
The ordination of Chrift tofnfflj
beleevers ^ enccurageth truft.
Qiri&sfervices done in behalf of
beleevers encourage th truil. f»
250
Chrift is given om of rich grace ^
mercy andUve. p. 1 90
cbrift is worth jtmr takings
though we be unworthy ofrecei-
viftg. p*^9^
Chritts difpojttion encourageth
trufl. P-^SI
Chrifts conjunBicn and relation
encopirageth truft. f'^Si
. ChnAs invitation encourageth
truftl f.255
Cbrifts ajfurances that he will not
fail him that lives by faith on
him. f'^SS
Foure things by which we may be
fcrfwadcd that Chrift will do
us good, if we live by faith on
, him. p.z$$
Cbrifts offices^ encouragements
to live faith on him. f-2$6,
Impojfibhto have fuf flies for the
foul nnj other way , then bj
JMth in Chrift. ^.258
Xomfoit* '
C omfort , notffire^ hut ly belie-
ving, f ^^
^iilir/guijh betwixt the ground
if OUT comfort , and the tefti-
monies of our intereft in them.
fM
CQmmimijE^Q.
«
No frifon can boult out com-
munion with God. f. 3
Communion with God in Ordi^
nances and duties, not fo fweet
in a weak^ beleever ^ as in a
ftrong, ^149
Reafons of it. f • ^ 5 ^
Confidence.
Confidence ofeafie anfwers ffr
great matters^ an argttment of
ftrong faith. f'^2$
Covenant. ^
/^ i^ir^/p Covenant , and for two'
wayesoflife. ^.56
Imfojphle to be favedby the legal
Covenant, whence it is f 9. f.
Vid. Holincfs,
Vnbelief makes void the Cove-
nant ofgrace^ ^.89
A true beleever is in finguUr
Covenant with God. />, 1 1 4
Covenant of grace ^ what it is in
the offer and revelation, of it ,
and what in rejpeEl of our en-
' trance and admiffion into it. f*
IJ4,"5
Haffinejfeof being in Covenant
with God. P'^^S
Every
• ^
The Alphabetical TABLE.
damental Covoianc with G^d.
Crucifying.
^H5
Crmfying vertfte from Chrifi.
D
Day.
Day ofgrace^feur ofhaviug^Mt -
flood $t, diver J conjiderations ^.
bMtit.. f.203
Debts.
Chifi takes cnr debts fifon him^
felf , the comfort of it. p.ilZ
Degrees*.
Diilruft.
Arguments c/diftruft, when they
grew weak^ faith gets ftrengtL
f.izS
Doubciogs.
Doubtings argne weakneffe of
~ faiths f.iil
Doublings prejudice our ffcits.
DovA>tsoftht weak^beleever a-
hour his title^ ,aud mifi^akes in
paffages.hetwixt God and the
fiuL'. ;:i55.
I>uty-
^.^^ of faith ^. what therare^
and haw beleevers d^er in
them. />.i22,i23
Mesifons of the Sverfitj ofisffces
^ faith. p. 1 24 1
Delay, W-Hafty.
In times ofdtkrtiotistolii/eup'-
on Chrifi and the p-omifes, an
argument, of a^ great faith, f
Want^fahitartto dijxy^Jiouid
not difcmrage from beleeving. .
f.2JO
Paithfuts life into our dt. ties, the \
Reafonsofit. - f.ziv
Exchange.
^>fi}/ exchange ietvixt Chrifi
and beleeversyandwherein.it u. .
/.Ill;
P
Difcouragement
Faith.
130 Faichi> the Lord fefu^ Chrift
I the only way to falvation^ f'^$
Faith in Chrifi defcribed^ /.3 2
SteJfafi foBowing Chrifi mtwith^ '^hejpring andfountainofjfflijy^
fianding difcourigcmentS sir- \ . irg faith. p. 3 2 .
gues afirong faith. , p.lzyThefubjeaoffziA^ p.34
The feat of (vxk ;.35 ►
j Three}
The AlphaiDetkal TABLE.
Three kindesofiMh Mftinguijh'
ed^ viz.. Credere Deum, Deo,
inb^tttB. 7.36
t
4$ magnificent tefikmniis ,
and haw wt mttfi difirngftifi be^
t^ixt them. p.gi ,93 .
Horp feith is feared in the wi/UScme things ^ih doth prod/tee^
haxp in the nnderftanding. f> ! jet not alwajes , therefore we
3 6, 3 7 1 may net conclude a wait ef faith
The proper aU of faith 04 itfftifj-
ing. f'i7
The^hjeil ofjufiifying faith.p.40
The immediate ohjeH ofjftjiifying
^ feith. M^
Vid, Chrift.
TheconfeqnentdbjeB of feith. p.
48
Faith may be confidered ,
Abfolutely^ ' p
AHuallj. Chow to be un-
Correctively^ Qderfiood,p.$2
Inftrufnentally ,J' $ 3
How faith pfiifieth^ p.7^y7^
Whet her hith deal with the per-
' fon of Chrift yifT the benefits of
Chrift firft, f73
fritm the abfence of theft, p.
•91,92
Many inward contrarieties* to the
intrinfecal aQs and fruits of
feith. p, 94
Evidences e>f feith cannot bt gi^
vfn by way of abftraSion , but*
by way of e^iBence^ how to be
under ft ood, p. 95
A double contrariety to kith. lb.
Faith endeavours after increafe^
and wherein, pA 07
Wherein true fiuth in one differs
from feith /;; another, p. 1 20,
Signer of a great andftrong feith.
/.I2S
Divers kinds of feith. p. 84 Signes^faweak^^2M\. p.i'i i
JiiftoricalidXth^whatit is. p,^^ ^ Fid. Weak.
VMhofmir/i'tles;mhat it is.p.S^ The vital aS of iMkk is not re^
Temporary fekh, what it is. lb. flexive^ but direSl. ?• 1 3 6
How temporaryiiith differs from
juftifying faith. Ibid
The confimilitude betwixt feith
andprefumption. p.S6
The eafineffe of feith , Jhort of
Motives to greaten our feith . P^
156
Exhortations to labour for fkxth
Impediments and hindrances tQ
justifying^ and ofprefumptionj I feith. p, 1 53
astd ouraptneffe to reft in that. Means whereby God workj feitb.
iWd
Rules for the Sfcovery of feith *p.
90
Some things feith doth produce ,
not as effential properties y but
\
f.176
The primer rife and ground of
feith is mthout our f elves, p.
189
To receive Chrift by feith, ^ hoc
a mat^
An Alphabetical TABLE.
B*Mi*
ATtMtur of merit y but a print] GofpeL
«/^/jr. ^-190 The freachmgof the GotpAJs
Faith m hindrance to hoUneffe. p. of.neceffarj andfingular confe-^
208. quei/ve. p^6%\
. Thetimeof contrariety is the time .- Ghoft,
for faich to -pforkz p.Z09 Holy GhoA,hov^ he may be [aid
, Trvo offices of f^ith. p.li6 tojufiifie.^ \ , ^.71;
FidAiving by faith. I * Grace.
V^thofadherence^andhithofe'* Salvation/s onlyiy grace. p.6i
vidtf^e^ the difference betwixt The befi graces are bur injperfeil
them. ^ . P-^S9 excellencies, p-^i
Thefre^nentexercifeofhithim-r ^ .
provesit t'oaffurMHce. p.zZi^\ - . v H
Fruitful. [ Habits.
Trne faith is fruitful. ( Two forts of habits acquired and
• The more bviX&A ^ the fironger
f , .
faith.
« »
, Gfory,W. Salyatibo. .
The inheritance of ^Vj\ all be-
kever shave alike intereft in
it. , , . > .*p.l42
Hen9many wayes God hath glory
.fromns. - .: p>l^3
God.
Th aflions of God of fetferat
forts. W-72^
MotP many things in God encos:-
rage to live oy. faith ^ ^ Gods
'a^ufficiency. * p.z^i'i
Gods command. p.^l^
Godspromifis. . >p'23}
Cio6$ power.
5ods trkth and fidelity. » .p.2 J 6
3ods performance to them that
have lived by faith, - p^lij
Goodnefs.
latredrfgoodneffe predfitntesle-. ,
vilmen to ails ofh^npc^ p*z^ J . :\
infnfed. \ pa
j.ijo Hafty.
Afoni hafty /a ^f knfwered , • «
weai^in faith, f • 1 3 2i
Heart.
Heart (?r w/iif ^Z?^ feat offtlth. p.
3S
'. Hearingl \ '. .-. ^.. . .;
^^r hearing of ^krifi and his
^Dc8;rine,rvillmtfave. p. 66
Divers frKs ^hearing*;^ Ib^
Hiftorical, vld. Faith . .
Holiaeffe. . v
Inherent holinefle cannot ):^Jhfie
atiAfave. , f,%6
Inherent holinels is dpfefiive and
imperfect. . p.^y
p 234I The confcitnce dares not refi upon
^ff fe'/f/ holineflc, no meritorious
efficacy in iK.. • p.j8.:
Humble , humbUd.
Faith makes the hedrt^ humble.
Pp A
■•■*»ii««iiw««—i«»««»«— iw—i«M»— ■■•••^•■•■■"■•■^
Aifiiabf^yal
197 . Jfibercat.
A twpfvld bumblinc according to Ii^renC ejualities dnd ahitities
A douhlc cuufe of it , and the , inffied m m meams ffperfwafi'-
VQrkms of e^eh. fA^r/yl^ HH^ argues weal^fi (f faiih,
Phntj[eflrChriftmttobej$idged » P*I34
hjthcmeafureand fircngtk of Joy, .
hg'^l homblings ; thf reafins Sfiritttal joy tjne fiie frttit tf
of it. p''i9S faith. ^f>9Z
SQmet kings y which if thy follow SfVtral forts of Y^ ^y^htnct thej
%:fm Uial\\^xt\>\m%%^WMy he f^rmg. f.^z.
fuhcrdinate enCLuragemcnts to }oy.4fl( infefMml^k frttit^of faith,
the heart to f fit it Jelfe upon p.gi
Chri^. p,\99 Joy three ■0ayescoftfiJmd.p.i46y
Hwihlings and nteltings '^foff I « * 1 47
nof hindrtdky faith. Ibid . Juftiiic^ Juftificacion.
Sutfurtiir^i^fit*. f^ZOt^ There ii not a co-operation of faith'
I and.oiiem gfocestoy^iAk^yet
L there is Aco-exiflencekfthmin
' ^heperfoHJuftified. f.f^
Jamet, pn^iUcMononljinfefMChrifi.
Jimes^vhat kind if faith he fjfeak/ ; f.68-
of. p.104,105 jQ^lHcacioii) the Tfford opened.
Ignorance, | ^.69
firt/f i^iora nee an impediment The natnr^ of it Jefigned. p. 70 .
to getting faitk p. 1 6%i 70' Joftif^tion an aEHon in God. p.
Igporance of car ftnfnJ condition,^ . 71
pfCods jttfiiceyandof the excel' The kjnde of this aliion . f.yz .
iency of Chrif^ impediments to ^ The meritorions camfeofk* p.ji
getting faith. t.lJO^The applying canfi of it.-, p.ji
Imputed, W.Ri^teomoefei Whether Jiulificttioa he hrfore
Infiddicy.; .; f^th. i^.73 .
The dangeroHs fiate of pofitive . fnfiifkaticsi mt a di^ideasS.
wfidchty, . f.158, ^ p^75
Thedfgrtesof pofnivftRfAt\^. Whether it he Me tra^fenkoR^^cr
p.159' one continued oQ.. p'7S
Imerceffion, vid. Pirieft. I JofttBcatkar^^jEww^^
Cff twofold imef€eflioA« /.24,l .Mndfafiagm.. p.y$
^5' J«-
dkaMM^ai
Alpfaab et kail
■*«M«**HMMM
■M
omfMeffr^MMMeti^nrs h^nft an
Jullice.
C7d^/ Juftice fitomld cmftraine m
kadfteulH
K
Kiag. .
Ckj^fi amittal r^^^King. p.
. lb.
Knowledge;
Kwwledge , how ond" btlttvn
differs from Mof hep thirein, p.
121
L
Law.
ii<q6o//7 ; Reafons of it. p.6o
Ufe^living.
>^ heart ir.clinedto the life offenfe
ig -tftak^ in fait Ik . ?• ^ 3 3
of living tjfMtk p.li6
What it is ns genenaJ to live by
faisk - /tliS
TV live hifmkyU u comnm all
t^Gi4 .^ Ibid
7i* live ^/4*rfi ist4'^ di^end^ Wfon
.QodpralL p,2ng
Liwog ^bj^fattAexeends^ 'ir^* nv^
forts of life. p. 110
relive by faith mChifl df/irK
. bod;, ' p:2ii
^ho feveral exigencies Ofid t4'/i'
Suomof fsuie ^ ito i^hhcH upe
kjfdtk f.
22X ,222
JEmouragements from ^hrifis
ft^/nege to Art by faith M tb^
exigents. p.lZ^^Z^.
TheicBHJsmQionof oar own exi^
gencies and Chrifis fnltseffe^ is
the very hvia^bj faith npott
Chrifi. p.2l%
I To line by faith on Chrifi, is moro
then ameer ChmpUiningof oar
warns ^ or an acknvwle^ing of
his falnejfe. p.2Z6
To live by faith on Chnfl , is
more then a meer going t$ Chrifi.
p'ZZf
To UVC by faith on Chrifi , at not
only to trnfi on Chrifi fir fnpt^
pfyjbnrt^ expeH perfcrfnance.
p.zzj
To life by faith on Chrifi an-,
• exfekjkfe wcrk;. p.llS
Argtimentsto perfwade to live
hy faith. p.Zl^
The Ijk of fnith is ccngrucM to
ot^r Condition. p.zig
Thencceffiry <►/ living f^ /^iV//
in a& fe?^ble feqaeftrantms,
' p.l^l
Six argnmentsfrvm Gtdhinfelf
ttf^perfwade to live by fat h.
■••i - ••'. p,2yi
?4^ life cf faith is thecnly Chri^
'fii^.n\ifc. •' ' p\ZJ^
ThoX\(ttffmthistiye only coits
fcrtable ilk. p.Z^
What things ma}rrhey\ft Mtcms-
f^taki^ ,\ W' ^hct mJikfs it
^dokfortable. f-Z4i
Pp2 The
■««*■
AiLA«I{ilMbn&cai S'iJWB^
The Bfeaff^tkfAfethpf.^iur^
: deni^ind fecHres dgmtft' Ml
frejudieej. / . ' />» 2'40
ThtUk Qf faith m4ihf thf^^^nt
. .coniitm good emtigh^ and /tf-
fftrts (ffinivtrfM And nafuidr
l^lefuf plies. " : ^ p-244
The fife of fair h is the' only getting
, and th-iving\\h. . .?-H5
TheRtafomofit, '.f'7'^7
Divers argumnts. from . fefw
fhriji hmfelf to ferfwade us
to\i\^ hj faith on him, p. 248
fid. Chrift.
• Lord,
True faith takes Chrifl only to he
', iVjLord. jxioi
iV^ uribeleever can accept of
Chrifi to be his Lord onlj ,
Reafons of it. p'^9^
Every heleeven admits of Chrifi
, tope his Lord., ReafMS of it.
jfivwta know whether (^hrifi or
Jin be c/^r Lord. p^ 1 03
Weak^ faith will hoMur Chrifi as
^ a Lof d, though .it be not furt
that he fs its Saviour^ ^p. 136
Love
True \w^of Chrifi an infal/iifU
TheloVQ of god mgk
and the love cf Cifrt
; vhig-if Inmfeif,
Cbti^f
in gi^
f.l6l ^
'4<
U
»-'/
. Minifters, Miniftcry.
The befi Minifters do mofigoad^
andfinde mofi afiliition. p.l
Good K'liuifters and covetous
he^v:y caunot agreei mpz.
Minifters better rfieemed*when
the heart is rhargid. p. j
Minifijers mufi forget perfonal in-
juries nLn they deal wi$hfen*
■' fible finnvrs. , • /.lO
/i67i» Minifters mufi deal with
fioHt and refolute ^ and hew
with bleeding and affiled fin^
ners. , " p,ii
Hffw preciou fly dear the Mioiftery
•/ tifeGojpel fifouldke usif $k.
p.tS
Miracles, vid. Faith.
N
Natural.
i\r^ natural principle ifja^fying
faith 9f0w iu a mau, f .70 J?a
evidence of true faitt^ p.96 ^nSLtutal principle ef unie/iefe
Love is net feparatedfromyfaith. amd infJeUtj in every mat^
P96
Reafons of it. . J? 97
Tkuc lo\t to Chrifiy three trjah
of it. p.gS
Every heleever hath an equal
interefi in Gods fpecial love,
fM5
heart. p,2c
There if a Mtxx^Uppofition in the
hears againfi Chrift^ p,S I
Natural condition throughly Jhe--
dred^away to get a te/eeving
hart. p^^yl
Our natoral emditien^^ what
\
An Alphabetical T^ABL E»
n ie cmvinced rf about it. p.
179
Need.
We have extream need of a Lord
fefmChrifi. p.i6i
Preachiixg^^
J^teaduDgthe Word the ordiffkrj.
means tj which Godimirks faith.
Prayer.
-^ —
•./'
Ch:iji isfverj waj pted to our Prayers meaues of affurauce. p.
needs
O
/».i64
Offended.
^ heart apt to h offended at the
efta$e ofChrifi , Jhews, faith is
weak, p.l3$
Oppofition.
A mamfold. ofpofition againft
Chrfjt, his ferfon , condition^
. Scefter and government ,
and hia righteoufne^e. f.. 8.
. 8z,83
Ordinances.
Ordinances nr^ meanes to grow
up unto ajfnraficf. p^.zSo
P
Peace.
Peace in the confcience^ what it is.
Peace of a ^hrifiian mufi he rati^
fiedina donhle Court. p.i^S
The difference betwixt the ptSLCe
of a ftrongand wifak.be liever.
Power.
D/o namral power in man to pro-
duce faith. p>J7^
Perfevcrtng.
werfcvcrii^ vertue fnm.Chrift.
^144
a8i
Prieft.
Chrifi auointed to he a Prieft^
J fatisfa^orjrVxitSi. p. 21
ji»^expiatorjVxv:&. p.2,1,22.
ChnSl^ how the Prieft and Altar. ^
The efficacj of his VncRlyjacri*-
f^f' . p^i^
Chrifta Vri€i!t,bj way of inter-
cejfion^vid.lnterccmon.
Prophet,
Chrifi anointed to be /» Prophet,.
What it imf lies. ^ p.ZJ
Prffumption, W: Faith.
Prefumption a mofi confident
wor}^ but^ verj hofe (jualitjf,
p.lOO^JOI
A pregnant difference betwixt
Premmption andfaith.p.ioSj.
209.
Promife.
A divine promife entirely refted
on^an Argument of fir ong faith;
J^.126
ManjipTOm(c^ believed at once^
the ftronger is our faith, p..
' . . 13O'
Difcouranng obje{}ic«s,ahoht the-
pcomnes anfwered:. f*Zi 5 >
Vid. Truth;
i 'Pp.3. R.
.^MiMMai«»Mt*>
ARAJphabeiitalTABLE<
c
R.
Receive.
It is very Hnefj9tatitnd nnreafin*
kevtr hath m hnrefi m it.
f.141
RighceMifndfrc.
rmjQ'/i' Htgbceoiifiiefle, inhe--
rent: and imfnted. /. 5 ^
♦ Ahhnottot^eiVt C^rifi,fr4-\ Faith refi:s^ ^^^^^. ^^T^^
fired. p>i^6
Redemption.
Redemption, aS Metvers havta
jiareinit. ^.140,141
Rcfiifal. -
. F^rwf rrefufab cfjChrifi Jhtmla
not ks^f ns off from f^efint ac^
cefting of him. /• ZO
The finfuhteffe and danger offkch
tihMSyyet evenjuch have
erconragement to belceve. ^.
Rightcoufiicfle/tr jnJUJickti^
m^ P. 5'
The Rightconfoeffe of fefw
Ckrifi is tfhat t^j vpln^h.only
we are jafiified. f-J^
Wh^f i^ meant bj the right^cnf*
m-fetf Chrifi. ^.76
Several ihj^ionragainfi the i«?-
fhtMiim o/rtghteoufiiefTv^
fwertd.' hT^ai
Whether t^9i^f rightcoufnetk^*
Stch have the more reafcn to
come in 9 and not to rcfiife any
longer. ~ ^.204
Relation.
A near rdfttion betwixt Chrijl
and a beltever. f -2 5 3
A IfecialKtlztion gives f^i"
a I title ^ and a Jh^^cial obligati-
on^ and hath ajpecial affeiUcn.
- Remiffion.
Remiffion af/;f.f, what it is. p.
48,74
The fcttl fenfdh of finne ^ pnts
■' ipfilfvn feffu Chrifi for re-
miffion of Jin. f.49
Remiffion offinnes belongs to ju*
JHfication. , ^ /^. 74
Horp far remiflion cfjimtes ex^
fends in fkftlfication. ^.75
Remi&on if finnei^ every be-
201,202 fntedbe thefaffive^or aBive
andpaffive reafom if the lat^
tcr. f.j%
Chrijt befionrs his rightemfnefs
nfm HS^the cimfvrt ofir.fAi j
Confidence in natur-al rigbteouf"
nefle an impediment to faith,
f.ljt
S
Sacrifice, W. Prieft. .
Sacraments.
Sacraments meanes of affnrancr,
p.iBt
Salvation,
Salvation, /?w^ things have re^
ference to it by way of proper
' caufality^and/ome things by
way, ofcrdfr. ^.54
• Vid. Grace.
Salvatloii^iV conferred iH fuch t^
TPayypherby Godonly may have
the
Ao Alphabeckal T A fi L £.
thi^krj efit^
M3|
Stlratioa U mf /br, Imf hj he^
SancUty, vid, Cbasgc
Satis^dion.
SaCis&Aion of foul m Chriji ^-
Iffte ^ an Argument (fMfirmg
faith. f*i7»9
Saviour/
Chrifi is aftngulat Saviour^JW,
Difercfwe hetmxt him 4md other
Savioufs. p. 14
A General Savioiir,i» v^hatfenfe.
^*nfighty Saviour^ hem thU
appears.^. p. 16
9A perfefl S^'vicm^ in what this
cmfijls. - fA6
The alonenefeyfnlnejfe, and effi"
focj^hisSm^iiOti fA6
Scorners.
Scorners mil become troatlcrs.
Seeking.
Many kckings^ and y:-t mthh^
Mt^fwen€nt
Jbvngfyitb. f,i2j
A threefold £t\(to he denyed. f.
117
SenfcSttifiWe.
Admtlefcnkofftn^ . /.206
S^ihlt Jtnners are inqmiftive^
fS
Reafontofit. pji
Sinnerr^fome hardned^ feme made
•fcitfible. ^, J
Seafibie finners are refih/edfor
themeamesj a$ weU as for the
end f^g
Tw9 farts if finners gener^y r#r-
rufted^ and fcnfibly exferien-
^^« ^.54
Several degrees uf fenfihleneffe in
. finners^ p.jj
Sme fenfibleneffe of onrfinful
condition mnft go before faith ^
taking Chnfi as ^ Lord and
Saviour. - ^,91 :
What ii^afv^et and afafe cottrfe
for afenfiUe ftnnet, pA^i >
\
*■
!7W The trmlj ienfiblc heart hath
comes of them , fhould not Sj- three properties in it that do in-
cmrage from btheving, p. vite the Lord to gratifie 4t 1
213 . with djfurance, p.zSo
Efficacy of feektng , wherein it Sick.
confffis. /• 2 1 3 Chrifi is a Fhyfician to a fvckfin- -
Sight le^inpJhallalKi^ayes come ner. . . f-^OJ
to fimething. ^»^14
f double anjwer to the feeling of
the foul. P'^^4
ymething may come in upon eve^
ry faithful kekkig. f,}i$
Sdf'deiiyaL
if-denyal in near and great oc-
Chrifi -mU not lodth thee becaufe
of thy finful nature ^ but will
help thee becaufe thou art a
{Kkperfon. p^TjA •)
Sin,$inning.
Whendndecayesinfirength^f^itb
I isfirmsg, ' . ' ' p.izg J
•• The.
An Alphabetical T A BLE> ^
The leagHC of the heart with GsxA 'taking. \P--+<S
an mfcdimcnt to heleeving. Vpmwhat grounds the ftmlt^)^^
f. 153 Chrijt, f.^7
Greatncjfe cf finning a ftrong T^/i taking is refilved agamft
reafon to compel the foible to I $intnking. - f.^7
' Chrifi. P- 184 1 Two grounds o/taking Chriil to
Sorrow.
Sorrow for /inland fuith inChrifi
go together. fAQ&
Soul.
3^!»f have right to thy foul I'tft
GodandChrifi. p. 166
he a Lord^ com^itlforj and in^
Thanks.
Whatii^ a 'cAning of faith ^ u a
lijf'^rni.Z " ' ^ '^^^k'S. /• 1 S 3
'ieiiipcations.
Chri^ outbids all Merchants fcr Two forts ^/ rempiujons, againfi
thy foiil. p. 166 which \jjjurMjce doth arme d
Howjhat^efnl and.scnreafonahle teleever. ^ P-^?^
^ it is to ksep the foule from Temporary, W. Faith, •
Chrifi. p.167 ' Tendernefle.
Spirit. Gods tenderneffe mojl terwari^
' Spirit of God , the immediate and weakbeleevers, p. I4<5
fole caufe of faith, p.i 76,177 Troubled.
Studied. e/^ troubled foul looks jnainlj
What t kings to be principally flu- , how tof^ve it f elf. p.6
djed hj him that ' would get a Reafons of it. p.j
beleeving heart. f. 1 78, 179 They are not troubled for ftnne^
Strength. who do not Jlrive to he faved.
TroubledyS^A-/ muFl be direOed
to Chrifi. p. 1 2
Reafcnsofit. Ibid
Truth.
Chrifis love^ a figne of weak\ Truth and fidelity, as appljed to
fait'h. ?• ^ 3 2 I p^<^^'^fi^^conftJls in three thing f .
Trefent corruptions in exceeding
ftrength, no prejudice to faith.
p.205,206
Sufpeft.
STotufped: Gods favour^ and
Taking,
Taking of Chrifis is of all Chrifi.
p.46
It is only of Chrifi. . p.46
Thi4 taking is freed from mif-
f-2
Vertue,Vcrtual.
e^V€;rtual interefi in Chrifi t
very Beleevtr partakss of.
Ever
An Alphabetical.T ABLE.
£ very Beieever fart ^kes of[ Unbelief /i fto cure to thefirentrtk
Chrifts crncifying vercuc f. \ of fin. • p.zc6,207
143 Mnhclkfireedsanw^JjpofitiontO"
JEvny beieever partaker of pre-
ferving vertue from Chrift
wards hclj dnties. p.zio
A threefold difference betypixt
Every beieever partakes of
Chrifis nffifiing vercuc. p,
H3
Uficheerfulncflc.
Uncheerfulnefle of heart fhews
Jaith to be weak^ f • 1 3 5
f.144, ^» Hnbeleever and a belee^
ver.
p.2lO
Unholy.
An unholy htkever m a4 pros-
per aphrafe as a holy T)txil,
p. 1 00
Upright.
Uulyelief. . j ^^uprij^ht are to pk.ife God,
Dangerous mifery o/unbelief. p. ' a meanes of ajJHruKce. p.
87
Unbelief /f^-yf J all our fins upon
Unwortbinefle.
281
record. - p.Sy Unwortbinefle yZo///^ not keep m
Theunhclkyetmufialcneanfwer . off from Chrift. ;.i88
for h^ fins p.Sj Perfonal unworchinefTe ^ no
TheunhQkevcvjfsdgedas an un-
righteous perfon'. p.8S
Tkegreatneffeofthefinne ofun-
prejudice but a furtherance, p*
188
ayf twofold unw or thine ffe, p.
1920
Unity.
Habi. ud unity of all true faith
in four particulars, p.iig^
120
w
belief proved* p.88
AJinne ag^infi greateft love. Ibid
Againft the only remedy. p,Sg
Makes void all the Covenant of
grace. p.%g
DireUly murders the foul .p.Sg
Unbelieving /^rf dangerous, p.
. 1 60 . Waiting.
Unbelief /^Wi all our fins upon the A Vfzixxng faith is afirongfaith.
foul. ' p.i6o p'150
nbelicf grieves the heart of Way.
Chrift. p.l66\ Way of beleevers is not a By.
The cunmngs ofttaturat unbelief way, mr an uncertain way ^.
hindrances to faith. . /^4 7 5 •
'Nhdt thofe cunnings are. p. 1 75,
176
Jnbel^^ ^ ^^^ T^^fi offinnespp.
j8s.
1 10
Weak.
An anxious and careful foul is
weak in faith, , J6U13 f
Qjl A
»■---♦#
Alphabetical TivBLE<
that Chrifl is its SavipHT^ jet A^ *w«aK Meever will h mmri
Ti'i/lh?jQurCifriJia/itfL'^tJ.'^, fn^LUedto dk, ^I54
^, 136 1^ weak htletvtr hath not fncb
A weak f^ith , yfhdt it wants j cheerful^ exfeflatitmfy fu/r ^ «i-
Ir^ breadth $f ferfwafim^^iMkes j . et fnkmijponsy - P- ' 5 5
af in dfp:h of hftmiiitj. p. c^wtak Meevir is more entsm^
1:3 7 1 gled wiik e^cacy of temftor
A weak faith , ihsigli^ it have ; ti^^ns. f • i S 5
bf^t tender cwhdenees of Will
its incertft in Chrifi , M it
kith firing dipkes andcom^ , The WiQ cann&t of itfelf en-
bates^ wit^ ttnbeliife, pag^ Sven it felfe to' that great
137 pm ^ life helie^ing. ^•33,
A x^^k faith will not reft in 34
weaknejfe^iftrnPhlfeinit.p,iiS Chrifl twilling to accept fin*
A weak/rfifA venturts it s^ foul \ ners proved. f«i93
en Chrifl. y though it cannot Chrifti Will tfi fave Jinners ^
clear its title ^ mr anfwtr iti
fears, fAl9
A weak ^ele^ver falls Jbort in
joy. fi46
* A weak. Beleever hath mt th4t
fweet peace a firing beleever
hath. h^Al
A Weak. Beleever hath mt
that Jweetnejfe in cim^
mnnion with God^, pxg.
madfefted three wayej^p.ig^^
Vid. Af&iraoct
Word.
The WordiiW Prayer jhe great^
pifwer of God to change the
heart and Conquep Satan*
,_ Vbat word a fimoer Jk
weak? Bekever hath not induce thefmlto believe, p.
that fncceffe^lneffe in com^ 1 5 j
mnnion with . God. fag. T*f word dt the Mimfterial i
^5^
A weak, bekever is mare nnr^
der the power <f the crea-
tsere then the ftrong. pag.
15a
A WeA bekever cannoe bring
Qd fo much glcfry. us a
ftrnment H beget faith, j
Thime^a meanet Ir mal^ti
kpo^onrinterefi $0 Ckrijt. f,
280^
V.
W«rid
ittw
World.
The imrld ^H impediment teh^
Uning. ^.174
Works.
Jn what the ferfeElion of good
Vforksdi^hcmjjfi. ^58,59
Jfo proiortififf htvrixp onr worl^
^vd bur far don, ^. 5 9 60
Wi^i rd,ttkn there is hetrvixt
g0od works /tnJ falvation. p-
60
^OT^jHfHfie$ttrfmtk f.to$
Hm works can evideme fmth^
fince evii men may ferfirrtn
them^ andfome Meevtrj have
not Tvheremthal to do them. f.
106
Worchincffe.
There is adonble wortbiaeflc.
^•192
Vid. Unworchinefle.
BOOKS Prioted, and are to be fold by Admirm By f eld, .
atihe BiHe in t'opcs^igadAHty.t^t Lnmkard'fifM
AComcnttry upon the three firft Oiapen ofGntijfs^ by thai ^
Reverend Divine Mr. f^ 9fih$t, face Prtachct of Godt •
WardatOi»rcitf)?^r,iQ the County of D^ fit , in M.^
All the Works of Mr. Stifhin MdrJtJ collf^i ioto one ^
Votunlle|!n^^
The ReafoDs prefcnted by the diflehcing firetbrrn , againll '
certain proponciorsconceningPrefbyterurl Goverament, «h-
getber with the aniwer of the A^Tembly of Dtvtnei to thofe rca-
f ^n^ of Diffcnt j As alfo ibe Papers and Aufwtrs oftbr Dtflert^^ *
ing Brethren; and rhe( ommictecofclieAffembly jNHiitto the :
Committee of Lords and CommoDf, tod^AfcToUy^of Divinei
for accomodacion, in 4*^» .
The bumble Adviceof the AfdtabtyofDrvfrrercOflceminga
i4rgir and iht l^fer Cauchi,me^ prcfrhrcd by rbecD to both
Houfes of Parliame^ir^with ihtprooftifaercoFotil 4»f abf 'Sctip*^
cares in th? Margin, in 4*
The ten h'Mufe , fcvtral Pocofis,ctMi!pilei i^rrtft great rafttt^v
of wit and learning foHof delight; wherein, efprcially is coo«-
*C&ifitd,,a coroplcat Difcourfe and defcription of the four Ele--
mcnra, Conftitutions, AgesoCnHOiSipafonsof the year; toge^>
cliec wtfh an exaft Epicomte of the foariMoaai;cbi€s$ AKo a i
Useful and ImfovH' AtcP
QUESTIONS
CONCERNING
Jesus the Son of God
FREELY PROPbSEDi
With a Humble Attempt to Anfwcr therqi
according to Scripture.
Quest. I. What is the true Meaning of the Nam<!
Son of God, given to Cbriji in the New Tefta-
ment, anfl efpecially where the Belief of it is madd
neceflary to Salvation ?
Quest. II. Did the Difciples of Ci>^^ certainly believe
that Jsfus was the True and Eternal God during his'
Life-time, or not 'till after his Death and Refur^*
reftion ?
Quest. 111. Could the Son ef God properly enter into t
Covenant with Goo his leather before the Creation^
to do and fuffet what was neceflary to our Redemp*
tion without having any human Soul which might
confent to fuiFer f
, With fcveral other ENqyiRiEs of equal Moment
To which is Added,
A Charitable ESSAY
On the true Importance of any Human Schetnes to
explain the Sacred Dodrine of the TaiNiTt.
*
-■ I ., . ■ - ■ . _ _ ___^__^^____^_^^
LONDON,
Printed; and fold by J. Oswald, at the Roji -%t\iL
Crown Titxc the AMnJiott'HBu/i ', and J. Bucklano^
at the Bud in Pater-nofter-Kow^ 174^»
^Pricc ftitch'd 2s.}
«
5f
/
f
n
»4
r>
THE
PREFACE.
JTT cannot be of much Importance
-* fir the Reader to be informed wba,
was the Writer of thefe Paper i : ITef
if it loiU be ar^ SatisfaSiiony tb^ Au-
thor bimfelf prefumes to fay ^ It is one
ntfho has /pent many Tears of bis Life
in diligent Inquiries into tbe facred
DoBrines of the Gofpel^ kjf a confianli
and laborious Search of tbe Holy Scrips,
turesy nor is be ajhamed to add^ with,
continual Application to the God of all
Light and Grace for tbelnfiruBion of
his H^: Spirit^ that be might better un-*,
fki^fi^f^ tb& Things difcoverd in hit
A a Word*
iv ; PREFACE,
Word* He alfo takes the freedom to
fayy tbefe Papers are the ProduSi of that
part of Life when his Powers of Mind
and Body were in full Vigour*
The Author has fometimes been ready
iofuppofey that fever al of the ^ueflions
here prppofedi may ^e very ufeful to-
wards the further explaining fome of
thofe Parts of Scripture which have been
lefs fludied^ efpecially concerning God
the Father, and the Divine and Hu-
^an Natures of his Son Jefus Chrift,
whom to know^ to truji itty and to love^
is eternal Life : and he thinks he can
fafely appeal to God concerning the Ho--
nejly and Sincerity pf his own iB^ndea--
vours^ to gi'Ue ti faithful Anfwer to all
thefe Enquiries^ according to the clear-
efi Light he could find in the Hofy
Scriptures.
ffe has one Favour . to best of his Rea^ I
ders'i and that is, that they would not
examine any of tbefe Papers by the mete
^ Di&atu
r
PREFACE. ' V
DiBates df their own reafoning PowerSy
for the SubjeSi is a mere Matter of
Divine Revelation ; nor that they would
take the Sentiments or Schemes of elder
pr later Writers^ whether Schoolmen
or Fathers^ or Divines of any Party^
for a perfeSl Tefl of Truth and OrthfH
doxy in thefe f acred Suhje&s*
Tet be freely and delightfully con-
fejfes thefe following Articles hor^vwd
from the Athanafian Greedy (viz.)
We believe and confefs the Lord Jeliis
Chrift the Son of God, is both God
and Man ; God of the fame Subftance
with the Father, and Man of the Sub-
fiance of his Mother, horn into the
World ; perfedt God and perfect Man ;
of a reafbnable Soul, and human Flefli* ;
fubfifting together i Equal to the Fa-
ther, as touching his Godhead, and «.
yet inferior to the Father^ as touching *
his Manhood : One, not by Conyer-
fibri of the Gddheid info the Flefh,
^ut-by taking of the Manhood into ^
i God, '
fi ^ p R E p A e I. j
Gpd, fa as to beci^in^ m^ p^rfonal
J^e>Htx or <Hic FeriPA: %i^ ^. ^h^ rei^-
^opAbl^ Soul sin4 Flcih is one Man, fo
^^rod s\nd J^iam are oi^p C^rift, wH9 M-
^e4 for our SalvatiQi^ ^c.
72k>' I freely 0ndcheq^faUy ^hmv^,
ledge all tldiy y^t t u^ke no J^uman
Writings for a left of the Divinity i
or XfutA of my Opinions : And^l iould ^
wij/) all my Readers would lay afi^,
all other "T^ofhersx k^Ji^^ the mere
t^r iters of the J^foly J^criptu^es, in
Juch Enquiries whefq the . Light of
thefe JDi%>ine Tru,tfi{ i/ofll alfo fhm/i
hrighteft^ which /fre npf( Uf be knflwn 1
hy the mere Lig^ of j^att^rey hut
are intirely to be lear:ned, by tb^ fte-
velation of God to hsj; Sp», Jpfus Chrift,
and to his holy Apoftie^,
..i^ui if this Proj^if^^ b^ ^erefy
purfuedy the Autbqr^ kw^y hop^
th^e- Papers fne^. faid Acceptance
a^ff^g the diligifft ami honeft En-
quirers
PREFACE ^
fmreri after ^Prut&y fo :far )at ha^
as ta buve his ttt^tUh^ Mifiahs ^P-
tied Uffd forgwe»i and bhfincift E«i-
deaveurs accl^iedi to tnake. ifiinM Ybif
Seriptiire to its Felkw-€irxfifms ^•
iiofi important Artichs that nhfe f »
God th)e Father ii«/iiri Son Jd!i)^€krill
oarLord) vMck are iffi ihacb ^k-
forionce toward our ^Salikkion^
■ * * '
Tet .finaUy to ^vind vil ^Q^cMmy
and Dangers of Mifiake, I think jr^
tnay be proper here to take notice^
that there have hen generally two
vMys among our Proteftant Divines
allowed to explain the Filiation or Son-
ihip of our LordJeCm Chrift, in his Di-
wne Nature ; the one is^ $he Real and
Supernaturaly whifb is granted to be
utterly incomprehenfibley relating chief-
ly to the Nature of the Father and
the Son I the other is Scriptural and
Oeconomicali relating chiefly to their
€hard6lers or Offices in our Salva-
tiony wbicb is mors tafy to be under ^
flood:
via PREFACE
fiood : I mufi achumSttdte I incUm
mafi to the fecond, iecaiyt this allows
the mofl perfect Equality, evert One-
nefs or Samenefs in the. Godhead, wbe-
tber applied to the- Father or the Son,
and thus it maintains the true God-
head itfelf to he underived and felf-ex-
ifient in both ; and upon ibis Suppofition-
I believe the fecond x>f tbefe Writers
have been always efieemed perfeBly
fmnd and erthedox, as well as, the
frfl.
THJ^
CO
QjJ E S T I O N L
fPiat ss the meaning of the Name
Son of God, as given to Chrift in
the New Tefiamenty where the Belief
of it ii necejfary to Salvation ?
i««aMk
iNTRO^UCriOJ^.
9tntr\ I S of fomc Importance in the
I Dodrines of the Gofpel, and efpe*
JL cially in the great Article of the
bleflcd Trinity y to know the
meaning of the Name Son of God, which
is fo often given to our Lord Jejus thrift in
the New Teftament : for hereby we (hall be
better able to underhand the chief Import
and Deiign of thofc Places of Scripture:
But here I defire my Reader to obfcrve, that
I am not enquiring into the highefl and moft
fublime Senfeof which 'tis pofllble that ourLord
himfelf might have the Idea when he ufcd that
Word 5 but what is the Scnfc that Chrift or the
Apoftles and Writers of the Niw Teftament
B more
••«.
2 Of thg Name Son of God,
more dircdly dcfigncd to convey to thofc who
heard them, and in what Scnfc tht People
generally could and did underftand this Name.
*Tis evident from feveral Expreffions of
0&r^,that he well knew that his own Words
fometimcs carried in them a much nobler and
fublimer Signification, than barely that which
he dcfigned to convey to the JewSy or even
to his own Difciples at that Time ; As when
he fays to the Jews^ Before Abraham was
I anty John 8. 5-8. And fowhen he fays to
his Difciples, John 14. 10. 1 am^ in the
Father y and the Father in me^ they could
not know that glorious and fublime Relation
of Chrifi to the Father, and his intimate One-
nefs with the Father, which he himfelf was
pcrfeftly acquainted with.
• My chief Bufincfs in this Difcourfc there-
fore is only to (how what is the true Idea
or Meaning of the Word Son of God^ which
our Saviour or the facred Writers defigned to
convey to their Difciples thro' all Ages and
Nations by this Harney and in which 'tis poC-
iible their Hearers could underftand them, or
we who read the fame Words.
And in order to find this Senfe of it, let
us con fid er thofe Texts of Scripture wherein*
the Belief oi Chrifi to be the Son of God is
made the great Rcquifite in order to Salvation,
«nd a neceflary Ingredient of Chriftianity-
For in thefe places of Scripture, thefe two
Confidcrations will offer themfelvcs, (i.) That
3 the
m given to Chrift. j
the Scnfe of thcfc Words muft be flain^
familiar^ and eajy to he underjioods other-
wife it could not be made a neceflary Article,
or a Fundamental of the Chriftian Faith.
It muft have alfo {^idly) fame apparent Con^
nexion with and Influence into our Salvation^
other vife the Belief of it would not have
been made fo grand a^ Requifite in order to
be &ved i ' for it is fcarce to be imagined
that the bleiTed God would appoint any mere
arbitrary and unoperative Speculations to be
the Terms of our enjoying his favour. Now^
both f heie ConfideratLons will give us fome
Afliftance toward our finding out the true
Senfe of this Title.
The Texts of ' Scripture, wherein a Be-
lief of Je/us to be the Son of God fcems to
be made the great necefTary Term of our Sal-
vation, are fuch as thefe. John ^. i8. He
that believeth not is condemned already^
becaufe he bath not believed in the Name of
the only begotten Son of God. John 20, 31.
Thefe things are written^ that ye might
believe that Jefus is the thrifts the Son of
Gody and that believing ye might have Life
thrdugh his Name, i John f. 13. Thefe
things have I written to you that believe
^n the Name of the Son of Gody that ye
may know that ye have eternal Life^ and
that ye may believe on the Name of the
Son of God. I John 4. 1 y. Whofoever fiall
€onf€fs that Jefus is the Son of God, God
B % dwel-
s
4 Of the Name Son of God,
dwelleth in him. i John 2* 23. Whofievet
denietb the Son^ the fame hath not the
Father. Afts 8. 37. And "Philip faid tB
the Eunuch J if thou believeft with all thy
Hearty thou mayjl be baptized^ and he an-
^ " ' fwered and fatd^ I believe that Jefus
Chriji is the Son of God: and he baptized
him.
Now if believing or not believing Chrifi
to be the Son of God has Salvation and Dam-
nation annexed to it by the (acred Writers, then
furely Visof conHderable Importance to know
what this Name means^ that we may not in--
dude too little in it, and by leaving out fomc
important Part, expofe ourfelves to that Ana*
thema i nor . include too much in it, and fb
be tempted to lay our weaker Neighbours
under the like Condemnation for want of
fufficicnt Knowledge.
But blefled be God, fince it is a Name of .
fuch Importance, he has not confined this
Name precifcly to one ilngle, narrow, ab-
ftrufe and difficult Idea, but has affixed it to
fevcral Ideas in Scripture, that fo if we re-
ceive it in the moft important Senfes, we may
be fecured from the fcriptural Condemnation ,»
tho' we (hould not happen to underftand and
receive it in all the fublime Scnies which
may be applied to it.
Let it be noted alfo, that perhaps the vari-
ous Imaginations and Reafonings of Men may
have affixed more Scnfcs to this Phrafc than
Scripture
Ik. "k
as given to Chrift. 5
Scripture has ever done : Yet, in order to give
this Enquiry a fuller Conftderation, we will
furvey the fcveral Senfes which have been
ufually pat upon it ; and this fliall be the ^rji
Argument which I (hall ufe toward the Proof
of the true Signification of this Name in the
New Tcftament, /. e. by way of a disjundive
Syllogifm, propofing fcveral and excluding
Tome of them.
Sect. I. The firft Argument toward the
^roof of the Senfe of this Name^ Son
of God.
i,
'T^HIS Name, Son of God^ hath been fup-
•*• pofed to be given to our Lord Jefus
thrift upon fome or all of thefe five accounts.
(i.) Becaufe of an eternal and unconceivable
Generation by the Pcrfon of the Father in the
. Samcnefs of the Divine Eflcnce. (2.) Be-
caufe of the glorious Derivation of his human
Soul from God before the Creation of this
World, (3.) Becaufe of his Incarnation or
coming into this World by an extraordinary
Conception, and Birth of a Virgin without an
.earthly Father, by the immediate Operation
of God. (4.) Becaufe of his Rcfurreftion from
the Dead, and high Exaltation, (f •) In order
to point out that glorious Perfon who had in
general fome fublime and /tngular Relation to
God, and who alfo was to fudaia the Cha-
B 3 rafter
6 Of the Name Son of God,
rader and Office of the Mejjiah^ the Saviour
of the World.
L The firft of thcfe Senfcs is patronized
by many Writers, viz. That an eternal un-
conceive able Generatitm of the Terfon of the
Son by the Terfon of the Father in the
Samenefs of the divine Effence^ confubftaip-
tialy coequal and coeternal with the Father^
is included in the Name Son of God.
But I am perfuaded this can never be the
Senfe of this Name in thofe feveral Terrs
befbre cited : They can never iignify, that
it is ncceflary to Salvation to believe Cfer//?
to be the eternal Son of God as a dijiin5t
^erfon in the fame divine Effence^ fro-
ceeaing from the Father by fuch an eternal
and incomprehenjible Generation. For,
1 . If this be never fo true, yet it is confeft
to be unconccivcable. Now, if it be fo very
unconceivcable, fo myfterious and fublime a
Dodrine, then I do not think the gracious
God would put fuch a difficult Teft upon the
Faith of young Difciples, poor illiterate Men
and Women, in the very Beginning of the
Goipel, and exclude them from Heaven for
not believing it,
2, Nor *indccd is this eternal Generation
and conJUbJiantial Sonjbip clearly enough re-
vealed in Scripture for us to make it a fun-
damental Article in any Age, and to damn
all who don t receive it. 1 cannot fco Evi-
4<Q(C enough in the ^Word of God to make
as given to Chrift. ^"^
" the Salvation of all Mankind, tlic Poor and
the Ignorant, the labouring Men and the
Children, (even in fuch a Day of Knowledge
as this is) to depend on fuch a Do£lrine, which
the naoft learned, and pious Chriftians in all
Ages have confeft to be attended with fo
many Difficulties, which, after th^ Labour and -
Study of near 1400 Years, is fo uncon-
ceiveablc in itfelf, and was at firft fo obfcurely
revealed ; much lefs can I fuppofe this notion
of the Son of God could be made a ncccflary
and fundamental Article in thofe Dawnings
of the Gofpel-day.
Befides, 3. There have- been fome very
pious and .learned Men in fcveral Ages,
who have Acknowledged Chrijl's true God--
heady and yet have fuppofcd -that the
Sonjhip of Chriji referred rather to his human
Nature y or to his Office of Meffiah^ than to
fuch an eternal Generation and confubftantial
Sonjhip : And there arc fome in our Age who
have given fufficient Proofs of their good
Learning and fincere Piety, who heartily be-
lieve the etertml Godhead of Chrifi^ and yet
doubt or disbelieve this eternal Generation
and derivation of his Perfon, as God, and I
will never pronounce an Anathema upon
them.
Objeei. But fome will fay, " If the Name
** Son of God doth not fignify eternal Ge-
^* neration by the Father in the Samenefs
^ of the divine EJfence or Subjiancey yet
E 4 ** fjrcly
Of th Name Son of Qo^ '^
^^ furcly it muft at Icaft import Chrijl^s true
*^ and eternal Godhead"
Anfw, I. This Name Son and Sons of God
is often ufed in the Bible, and applied vari-
oufly to Men and .to Angels as well as to
Chriji : but 'tis never ufed in any one place
to fignify true and eternal Godhead that I
can find, uhlcfs it be in thofc very Places
which are at prefcnt under Debate. And
therefore when Chrifi is called eminently and
abfolutely the Son of God^ the Meaning of
it does not neccffarily rife higher than that
he is the mod eminent of all other Beings
(Men or Angels) that are called Sons of
Gody without a certain Determination whether
he be true God^ or no, by the mc?e ufc of
that Name.
Anfw. 2. This Name Son of God cannot
neceflarily fignify his true Godhead any other-
wife, than h^ fuppofing it primarily to fignify
his coejfenttal oonjbip^ or that he is a Son of
the fame Nature and £ (fence with the Father^
even as a Son among Men has the fame fpe^
cifical EJfence with his Father, and then con-
fcquentially that the Son of God is true God^
becaufe his Father is fo. Now, we have bc-
fqre proved, that this Name cannot neceflarily
fignify his coeffential or confubjiantial Sonpip^
and therefore it cannot neceflarily fignify his
true Godhead.
Anfw. 3. It is evident from fome Parts of
the Conduft of Teter and other Difciplcs
during
r
^
as given to Ghrift. 9
during the Life of Chriji on Earth, that they
did not heartily believe they had the true and
eternal God among them, and that their Ma-
iler was the true and eternal God, as when
they rebuked him, when they qucftioned his
Knowledgp of fonic things, when they won-
dered, and were fo aftonifhcd at his working
Miracles, e^r. as I Ihall (hew hereafter : Yet
'tis plain that they then believed him to be the
Son of God I for this was made nccclfary to
their Salvation in that day, and they profeft
this Belief roundly, that he was the Son of
God. Therefore this Name docs not certain-
ly declare his Divine Nature.
Obj. 2. It will be faid then, How comes it
to pafs, that when the High Prieft asked our
Saviour, ^rt thou the Chriji the Son of the
Blejfed? Andjefus anfdueredy lam^hAsi^V.
14; 61 J 62, in}^.<$4. he charges our Saviour
with BUfphetny^ if his calling himfelf the
Son of God did not imply his true God--
head f
Anfw. It is evident that the Defign of the
ivicked yews was to fix the higheft and moft
frriminal Charge they could againft him : But
there was no fufficient Foundation for this
Charge, which our Saviour in another Place
fully proves, John 10. 33, 34. as I have
fhcwn elfewherc, in what follows. Thus it
appears, that tho' it be fully agreed that
jefus Chriji^ the Son of God, has true
godhead belonging to him^ becaufe divine
2 Names
To Of the Name Son of God, .
Names and Titles arc given him, yet this
Name Son of God docs not ncceflarily and
certainly difcover or imply it. Thus much
for the firft fuppofed Senfc of this Name.
11. Some may fuppofe the Name Son of
God relates to his human Soul^ and iigni-
fies the glorious peculiar derivation of it
from God the Father before the Creation
of the World, and that in this Scnfe he is
called the firft-born of every Creaturey and
the Beginning of the Creation of God. Col
I. If. and Rev. 3. 14.
Anfw. Tho' I am very much inclined to
believe that Chrift is in this Senfc the Son of
Gody and that his human Soul had fuch a glo-
rious Derivation from the Father before the
Creation of the World, and that he is the
frfl'born of every Creature' ^nd the Begin-
ning of the Creation ofGody as in Col. i. if.
and that his human Soul had as noble a Pre-
eminence above other Souls in its Origin, as
his human Body had a Pre-eminence above
other Bodies, that fo in all things he might
have the ^re-eminencey CoL i. 18. Yet
I cannot think this precife Idea is the ve-
ry thing dcfigned in thofe Texts of Scrip-
ture, wherein our Salvation is made to depend
on the Belief of Chriji being the Son of
Qodh for,
(i) Tho" the Apoftles Taul and Johny and
perhaps the reft of them, arrived at this com-
pleat Idea of his glorious pre-exijlent Human
Soui
cs given /a Chrift* 1 1
S^ulm due time, yet it doth not appear cvi-
I dcntly that the Difciples had all attained fuch
an Idea fo foon as they believed that he was
j the Son ofGod^ in a fufficient manner for
I thdr attaining the Favour of God and a State
of Salvation *.
(2 ) There have been thoufands of Chriftians
in fcvcral Ages of the Church who have been
(aved, knd yet have not entertained this Opi-
nion concerning the Soul of Chrift ^ that it had
a Being before the World was created, and
and that it was the firft-born of all the Crea-
tures of Godi and therefore this cannot be the
Senfc of that Title in thofe Texts.
III. 1 fay therefore, in the Third place, tliat
this Title, Sm of Gody is given to Chrifi^
Ibmetimes upon the account of his Incarna--
\ nion and miraculous Birth. Luke i. 3 1, 32.
Thou [halt iring forth a Son, and /halt call
his Mame Jefus : hefhall be great ^ andjhall
be called the Son of the Highe/i. f. 3 5-. The
-Holy Gboji Jball come upon Thee, and the
Vawer of the Higheji Jball overjhadow Thee^
therefore alfo that Holy thing that /ball be
born ofThee Jball be called the Son of God.
Tho*
• I will not deny bat tkat one confiderable Ground on whidi
Chrift was called the Sm •/ God, at firft, and for which he
exninently merited that Name, was the Dignity of his hnman
Soul both in the native E^tcellencies of it, and in the original
and early Generation, or peculiar Way of Creation of it before
all other Creatures : But as the Beiiefof his, being the Son of God,
is made a Requifite to Salvation, I fuppofe the Idea of that Title
San qf Godf arifesno higher than to meap in general fome g^
rioiis Relation to God, jKUtly natural^ and partiv oeconomicai,
withottt a precife Determination how far this Relation reached,
39 will stppear more particularly afterward.
9
12 Of the Name Son of God,
Tho' God be the Father of all Men by
Great hUy and the Father of all the Saints
by a New Creation or Regeneration^ yet in
a more efpecial manner he is the Pather of
the Blcffcd Jefus i becaufe his Body was fo
formed or begotten by him, in fo peculiar a
manner, as no other Man ever was*
But this cannot be the chief Meaning of
the Name Son of God in the Texts before ci-
ted ; For furely the Belief that the Man Chrift
J ejus was begotten of Qod and born of a
Virgin without an earthly Father^ was not
made the Term of Salvation any where that
we can find in the New Tejiament. 'Tis
jiot this fort of Sonjhip that Chriji and the
Apoftles lay fo great a ftrefs on, nor make
the matter of their Sermons, and the Labour
of their Arguments, to convincethe World of
it in order to their Salvation. This Circum-
flance of his extraordinary Birth^ doth not
feem to have any fuch fpecial Connexion
with the Redemption and Salvation of Men,
as to have it made the peculiar Matter of their
Paith and the very Article on which their Sal-
vation was to depend.
Doubtlefs many a poor Creature might be-
come a true Believer in Chrift when he was
upon Earthy by the Sight of his Miracles, and
hearing his Doftrine, without the Knowledge
of this particular Circumftance of his Incar-
nation or Birth ; and doubtlefs many a one
\^as converted by the ApoiUes without any
NQcicc
4
\
ai given to Chrift. 1 3
Notice of this part of the Hiftory oi Chrift 5
for we fcarce find fo much as the Mention
of it in their Preaching or Writings. This
therefore cannot be the Meaning of this Name,
In thofe Scriptures.
IV/In the Fourth place, Chrift may be
fometimes called the Son of Gody becaufe of
his RefurreStion from the T)eady and his Ex-
altation to univerfal T^ommion^ by the pecu-
liar Favour and Power of God. In this Senfc
Chrift is faid to be begotten of God when
he is raifed from the Dead, A^. ij. 32, 33.
And we declare unto you glad Tidings ^ how
that the Tron^ife which was made unto the
Fathers y God hath fulfilled the fame unto
their Children^ in that he hath raifed up
yejiis again ^ as it is alfn written in
the fecond Tfalm^ Thou art my Son^ this day
have I begotten thee. And 'tis upon this
account that he is called the firft-begotten of
the T^eady Rev. i . 5. and the firft-born from
the "Deady Col. i. 18. tho the Greek Wotd
is in both Places the fame {viz.) vfuliTox^U
rSv pocf «j>, becaufe he was raifed immediately by
God himfelf from the Earth into eternal Life.
His Exaltation to the Kingdom as Heir of
all things, is fuppos'd to be a farther Ground
of this Title. Heb. i. 2. His Son^ whom 4ie
hath appointed Heir of all things. ^{. 89. 27.
/ will make him my firft'-born^ higher than
the Kings of the Earth. And (brae Divines
arc ready to tliink/tis in this Scnfe he is calkd
the
14 Of the Name Son of God,
the jirft'horn of every Cr^ature^ Col. i. if.
bccaufc he is Heir and Lord of all the Crea-
tion. And fome join his Exaltation to-
gether with his Rcfurredtion in that Pro-
phecy, Tfal. 2. 7. Thou art my Sony this
day have 1 begotten thee 5 bccaufc *tis the chief
Senfe in which the Words of t\iz fecond or of
the eighty^nhth Pfalmy now cited, could lite-
rally be applied to David in the Day of his
being raifed from the Earth and Obfcurity, un-
to a Throne : Now David in this his Exal-
tation to the Kingdom oilfrael^^is a Type oi
Chrifty and was faid to be the Son of God
begotten that day^ as a proper Type and Fi-
gure^ of our bleffcd Saviour.
But whatever may be the prophetical Scnfc
of thofe Words of the Pfalmift, 'tis certain
that the Name Son of God cannot direftly
and chiefly fignify his Rejurredtion and fu-
ture Exaltation in all thofe Places of the
Gofpels, where the Belief of it is made the
Term of^Salvation.
(i.) Bccaufe he is very often culled the Son
of Gody long before his Death, Rcfurreftion,
and Exaltation, to defcribc the Perfon who
was to be thus raifed and exalted. He is
called by the Apoftle John^ the only begot--
ten of the Father y who lay in the BoTom
of the Father^ John i. 14, 18. and T^ul
calls him Gods own Sony who, was delivered
up to Death for us. Rom 8. 31. as a Name
that belonged to him long before his Peath, or
indeed
f
as given to Chrift. '5
indeed' before his Birth into this World : For
when He was firft fent into the World he was
then the Son of God j John 3. 16, 17. and 11.
27. and as fuch he \fzs appointed the Heir of
all things^ Heb. i. 2. •
(2.) This Title the Son of God in thofc
Texts of the Gofpel does not depend upon his
Rejurreiiion and Exaltation^ , becaufe the
Jews were required to believe him to be
the Son of God long before his Death and
Refurrcftion. Nor did Chriji himfelf in plain '
Language openly and publickly preach his own
Death and Refurreftion to the Multitudes.
Therefore the Belief oi Chriji to be the Son of
God in this Senfc of the Words could not in his
Lifetime be made neceflary to Salvation.
(3,) And let it be noted further, that at ^
this time even the Apoftles themfelves, who *
Were true Believers in the Son of God did
«ot know that he was to die and to rife a- ^ .^
gain, for Teter began to rebuke him^ when
he fpoke of his own dying, Mark 8. 32. And \
fhey knew not what Rijing from the T)ead
fiould mean. Mark 9. lo, yet they all be-
lieved him to be the Son of God.
(+.) I might add, that it is abundantly evi-
dent from Scripture that he was the Son of
^od^ before he died or rofc again, becaufe he
Was only proclaimed or declared to be his Son
*^y his Refurre£tion and Exaltation : The Apo-
ftic 7^^«/ explains it thus, Rom. 1.4. He was
declared to be the Son of God with Tower ^ by \
^i^ ReJurre£fion from the Dead. Nor
» 6 Of the I^ame Son 6f God,
Nor is it any wonder that Chrift in fomt
Scriptures (hould be reprcfented as born, ot
begotten of God at his Refurreftion, fincc *tis
the way of the fiicred Writers fometimes to
reprefent a ):hing to be traniaded or done in
that Day when 'tis fublijbed or proclaimed i
and upon this account Chriji may be faid to
be horn or to be begotten^ or to be made the
firft'born of God^ in the Day of his jR^cfur-
redion and Exahation, becaufe he was then
proclaimed and publifhed to be the Son of
Cod i even as a tCing may be faid to be
made that Day when he is proclaimed or
crowned.
V. The laft Senfe in which ChriJI is called
the Son of God^ is to fignify that glorious jP^r-
fon who was appointed to be the MeJJiah^
the anointed Saviour who was derived from
Gody and did bear fome very near and ex-
traordinary Relation to God above all other
Verfons 5 and therefore he is called his Son^
his own Sony his only begotten Son, his be--
loved Son. And fince thefeveral other Senfes
cannot be admitted to be the precife Idea and
common Meaning of the Name Son of God
in the New Teftament, I take this to be the
true Idea of it, as it is generally ufed in the
New Teftament, and efpecially in thole
Scriptures where the Belief or Profeflion of it
jis made neccffary in order to the Salvation of
Men in the Writings of the Apoiftlcs,
It
r
^eft. I. ai given io Chrift. i 'f
It includes fomc fpccial and glorious Rela-
tion to God.> but whether that Relation
belongs to his Flefh^ or his human Soul,
or his Divine Nature, or to all there» is
not fo direftly determined in thofc Texts,
becaufe the chief Deiiign of^ them is but to
point out the Perfon and Charadcr of the
Meffiah.
Now let us condder the Reafons to prove
this to be the true Senfe of the Name.
That the Nanie San of God doth originally
rc^ed the Gloryr and Excellency of his Per-
fon, and his near Relation and Refbmblance
to God, appears from the ufc of the word
$on and Son of God in other Places of
Scripture.
Son or daughter or Child in the Hebrew
Tongue implies eminently two things,
(i;) It notes fomc derivation of one tiling
(rom another. Men are frequently called
Sons of Men. Ifraetites ate called the Sons
or Children. of Ifrael. So Sparks arc called
the Sons of the burning Coal^ Job f. 7. to
fignify the Derivation of one from the othen
(2.) It is alio an Idiom of the Hebrewhaiti'
guage, and a peculiar way of (peaking much in
ufe among thcjews.to call one Perfon the Son
of any other Thing or Perfon whofe ^^ality
and Likenefs he bears. So wicked Men are
called the Sons of Belial^ ot Wickcdncfs,
A Sam. 19.6. So young Men that wete in*
firudied and prepared for the Gift of t^rophecy
C arc
1 8 Of the NatneSoTi o( Gody Qu.L
arc called the Sons of the Trophets^ 2 Kings
2- 3> f J 7- Proud Men are named the Children
of Tride^ Job 41. 34. . Child of the Devil^
iignifies a very wicked Man, one a-kki ta the
Devil in Malice and Subtilty, &c. jiffs 1^. la.
So the word Sons of God fignifics Pcrfons
who in a peculiar Manner were derived from
God, and had fomc Refepibiance of him.
Adam was called the Son of Gody Luke
3. ult. becaufe he was formed in the Image of
God, and in an immediate manner derived
his Being from God without human Gene-
ration.
jfingels are called Sons of Gody Job i. <J.
& 2. I. & 38. 7* becaufe they are glorious
and excellent Beings, with fpiritual Powers
and Perfeftions, in fome meafure like to God,.
and were the chief Rank of his Creatures^
and not derived from each other by fucceflive
Generations, but all created immediately by
God himfelf.
Saintsztt called Sons of God in John 1. 12.
and many other Places, both becaufe they arc
like God, or created anew after his Image
in Knowledge^ Right edufnefs and Holinefs^
Col. 3. 10. £ph. 4. 24. and becaufe they arc
faid t<i be new created^ or begotten and bom
of Gody John 1. x^. & 1 John f. i.
Magiftrates are called ^odsy and Sons of
the moft Highy Pfal. 82. 6. partly to denote
that they arc raifcd by God to that Dignity >
(fo T^avid in the Letter and Type was the
Soi%
f
Queft. I. 'OS 'given fa Chrift* 1 9
Smof God, Pfal. 2. /• and was made Gads
firft^horn^ PfeL 89. 2d, 27.' as a Type of
Chriftj) ^nd partly alfo to denote that in their
Authority and Majcfty they refemble God the
fupreme Mogiftrate atid Ruler. ^
The Son of God who was with the three
Children in the fiery Furnace, ^an. 3. 2f. is-
fo called, ^o iignify a glorious and excellent
Being, that had fomething Divine or Godlike
in himi for this is the Expreflion of Nebu^
chudnesi^ZMrj who is not furoofed to know any
thing of Chriji or the Mejlah.
• Now 'tis evident that our Lord J ejus Chrift
is the Son of God^ in a Senfc fuperior to Men
and Angels, f3r he is called Gods own Scn^
Rom.' 8. 3^2. his 4nly begotten Son^ John i.
14, 1 8. and hx^Firfi-horny the Image of the
invifible God^the jirfi-born of every Creature^
&c. Col. T. If, 16. The Brightnefs of his
Fathers Glory ^ and the exprefs Image of his
l^erfon^ made fo much better than Angels^
and has obtained a more excellent Name than
they^ Hcb. i . 4. For in all things he muji
have the Tre-emineucey Col. i. 18. Thefc
fcriptural Expreflions plainly imply both 2)^-
rivatim and Refemblance.
Yet here I aflc leave to infert one Caution,
and that is, Tho' 'tis fufficiently manifeft from
the New Teftafhent, and cfpecially from Meb, i .
that Chrift is the Son of God in a fenfe far
fuperior to Angels, yet I am in doubt whether
the Diftiples u 'firft could haM. fueh an Icka
- C 2 of
v«. «
20 Of the Name Son of God, Qu. I,
of his Superiority to all Angels : Perhaps their
Idea of the Son of God aro(e no higher at firft
than to luppofe him fuperior to all their Pro-
phets and Kings^ who were called Sans ofGody
tho' afterwards it; grew lip to an Idea fuperior
to all the Angels of God.
But let us raife this Idea of the Name as high
• as we can fuppofe any of the Difciples had at-
tained before the Death of Chrifi^ or as high
as could be requiitte in order to Salvation in
that Day, and 1 think it muflt be granted that
this Name Son . of God (fo far as it denotes
the Nature tf Chrijl diftinft from hxsOffices)
can neceifarily be^conftrued to rife no higher
than to denote fome peculiar and glorious
Likencfs to God» fome more near and excellent
Relation to God the Father, or fome fpeciai
Derivation from him, fome divine Charader
more eminent than belongs to Men or Angels
when they are called the Sons of Gody with-
out any precife Determination wherein this
peculiar Relation to God confifted.
Now to proceed :
This Glory and Excellency of the Terfon
of Chrijiy which is originally denoted by the
Name Son of God^ is part of his Qualificatioa
for the Omce of the Mejflah^ part of the
foundation of his Office, and what made
hi|n a proper Perfon to undertake, fuflain and
fulfil it.
Yet this Excellency of his Terfon^ this
Likenefs and Nearnefs t9 God^ is noi; the
compleat
QueiL !• Of given to Chrifl. 21
complcat Scnfe and Meaning of the word
Son of God in thofe forc-citcd Texts of the
Go(pel ; but it includes alfo a T^ejignation tv
his Office^ viz. that glorious Perfon of extra-
ordinary Nearnefs and Likenefs to God, who
was ordained to be the Saviour of Men : And
tho' the Name Son of God ftgnifies and in-
cludes both thcfe, yet fomctimes the Scripture
in uflng this Name feems to have a more
ipecial Regard to the Excellency of his Terfori^
and fometimes to his Office^ and perhaps for
this Reafon, that a Belief of his Son/hip \t\
one of thofe Senfes, but efpecially the latter,'
in that Day might be a fufficicnt Ground for
the Faith and Hope of Sinners.
I. It may fcem to have fome fpecial regard
to the Excellency of his Terfon^ whert it is>
joined by way of £xpofttion to the word
MeJJiah or Chrijiy as a further Dcfcription of
the Perfon who fuftained that Oi&ce > as in
thefe Scriptures, vi:2i. Mat. 26. 63. the High-
Prieft adjured Jefus to a Confeiiion, and faid.
Tell us whether thou be the Qhtifl^ the Son
of God? Mat. 16. 16. ^eter anfwered and
faidyThouartChriJiy or Meifiah, theSon of the
living God. John 11.27. Martha confefled,
Lordy I believe that thou art the Chrijty the
Son of God. Which Expreilions mean thus
much, Thou art the Chrift or Mejfiah^ that
glorious Perfon .of peculiar Relation to God i
who was ordained to this Office. ^
C 3 \
22 Of the Name Son of God,. Qu. K
It fccms alfo to itgtlify more fpeciallf the
Excellency of his^ Terfon - ia thofc Scripturci
\irhcre he is called Gods awn San^ Gods
only Son, Gods only begotten Son^ his ke*
loved Son, his firjl^born, &o becaufe theft
are Words of Relation and peculiar Indear*
ment, and we cannot well fay the onlybegot^
ten Meffiahy the jirfl^om Meffiah.
!• Yet there are many other Places where*
in the Name Son of God fcems to have a more
fpecial regard to bis Office as the appointed
^ Saviour, tho' it is incluftve alfo of the pecu-
liar Excellency of his Terfon^ which makes
him fit for his Office. J^^ i^- 37- ^o you
fay of him whom the Father hath faniitfied
and fent, thou blafphemefiy becaufe I faid J
am the San of God ? His being thus fandified
and fent by the Father is fufficicnt to give this
Name.
This is evident al(b where the word Chrifi
or Meffiah is not joined with it» and yet the
De/ign of the Expreilion fecms to be Entirely
the fame as if the woi[d Chfifi or Meffiab
had been ufcd there; zsjohn i. 34. John
the Bapiijl faw and bare witnefs that this
is the Son of God, i. e. this is the great pro-
mifcdSavidun So f. 49. Kathanael faid^
Rabbi, thou art the Son of God^ thou art the
King of Ifraely i. c. thou art the Meffiah»
^ the King. So John 9. 5 f . J^fus afkcd the
blind Man who was healed, ^oft thou believe
on the San of God? L c. Doft thou believe
on
Quefl. h as given to Chrift. 2 3
on the MeJJtahj the appointed Saviour ^ for as
fuch he was the proper Objed of Belief. So
I John 4* If. Whofo jball confefs that
^efus is the Son of God^ God dwelleth in
%im^ and he in God. i. c. He that confeflcs
him to be the glorious appointed MeJJiah^ and
receives him as fuch, he dwelleth in or with
Gad. The iame is the Scnfe of tliat Word
I John f . f . Who is he that overcometh the
Worlds but he that believeth that Jefus is
the Son of Gody L e. the Mejflah. And f. 20,
IVe know the Son of God is come % i. c. the
glorious Perfon who was ordained to be the
Mejfiah is come into the World.
As in thcfe Places where the word Chrtfi
or Mejflah is not mentioned, Son of God
fignifies more dircdiy the Mejiah or appoin-
ted Saviour, fo there are other Places wncrein
the worfl Chrijl is joined with it, where Son
of God hath the fame Signification, and in-
tends chiefly the Oiiice of the Meffiah or
Saviours becaufe in thofe Texts the word
Chrifi doth not properly fignify a Character or
Office^ but the proper Name or Surname of
the Man JeJuSy who was generally fo called
softer his Relurredion •}•• The Eunuch's Con-
feflion muft have this Senfe, Aits 8. 37. /
believe that Jefus Chrifi is the Son of God.
C 4« u c.
<^ This is a common dung in oar Nation dpd Lan^aag^, where
tbe Surname of a Maa and of his Family is Smitb/fayhr, Clark,
Pjtf't Steward^ &c. being drawn originally from the Trade^
\>§Kic or £m{doymciit wfaiA periwps the arft of the Famlljr
enjoyed orpra^fed.
24 Of the Name Son of God, Qq. I.
i. c. This Man named yefns Chriji is the prov
mifcd and appointed Saviour.
And in this fame Scnfe did St. Taul preach
Chriji in the Synag^ues^ thai he is the Sou
pf God, Ads 9. 20, /. e. That the Man Jejks
Chriji is the promifed ^avipur. * For fhe grand
Qucftion of that Day was not whether J ejus
wire eternally begotten of the Father, nor
whether he was the' true and eternal God
himfelf, nor whether he were formed in an
extraorflinary and miraculous Manner as to
his Spul or his Body, but whether he was
the promijid MeJJkh arid Saviour of the
fVorld ?
And if we confult the Writings of the New
Tcftament, Specially the Gofpcl and Epiftles
of St. John, we (hall find the Name Son of
Cod, and the Name Ci&r//? (which inHehew
isMeJJiah) ufed very promifcuoufly for one
another, and fometimes with a dc(tgn to ex-
plain each other, and both to denote the great
promifed Redeemer, the Saviour of the World.
This will appear, if we read the following
Verfcs, Jom 11. 27. Martha confeflcs, /
believe tbat thou art the Chriji, the Son of
God, which Jhould come into the World.
I John 4* 14, 1 f. And we have feen and do
teftijy, that the Father fent the Son to be
the Saviour of the World. Whofoever Jhall
confefs that Jefus is the Son of God, <God
dwelleth in htm, and he in God. i Joha
f. I. Whofoever believes that 7 ejus is tMt
Chri^.
f^ueft. I. as given to Chrift. a 3
Chrijiy is bom of God. And a little after, H^
\hat is born of God overcometh the World.
Arid then, Who is he that overcometh the
fVorldy but he that believes that Jefus is
the Son of God? i John 2. 22. IVho is a
Lyar but he that denieth that J ejus is the
Chrijl ? He is Anti-chriff that denieth the
Father and the Son. PVhofoe^oer den^ieth the
Sony the fame hath not tke Father. And
that awful Text y^/&» 8. 24. is certainly to
be interpreted the fame way, If ye believe
not that I AM HEj ye jhall die in your
Sins. That is, as Chrift himfclf explains it
in the next Verfc, that I am the fame that Jt
faid unto you from the Beginning 5 that is,
the Chrift^ the Mefftah^ the Son of God^ tht
Saviour of the World. Nor is the Abfcncc
of the word He in the Greek any Bar to this
Interpretation, for the Expreffion is tlie fame,
^obn 4* 3^9' ^^y^ '*V'» ^^^ jfohn 9*^7* ^^^^^^ «V"i,
where we arc fure that Chrijl means that
he 'is the MeJJlah.
It is well known that the ^ews generally,
and very juftly, believed the Perlbn who wa$
to be their MeJJiah and Saviour was to bear
fome very cxtraor<linary Relation to God, and
^o be his Son in a fublime and uncommon
way and marinet, tho' what particular y3r? of
Sonjbip it was, they could have but vejry dark
^nd con fufed Ideas i yet they ufcd the word
Sm of God emphatically to denote this glori-
ous Perlbn : And the i:ommon Purpofe for
which
« V
It6 Of tie Name Son of God^ QuA .
which they ufcd it, wa5 tofignify this^wrf
ft ami fed i>eliver€r. i
Now 'tis very caf^ to account for this, viz.
that the Son of God^ which originally iigni*
fies a glorious Ter/bn near a-kin io God,
might in common u(e come to (tgnify ifis ^
Office^ or the appointed King and Saviour of ^ ,
his Veoplcy juft as the N^me Cafar was ori-
ginally the Surnariie of a Family^ but after-
wards came to fignify an Office, and to denote
the Emperor : and perhaps the fame might be
faid of the Name Abimelech King of Thiliftia,
or TharaohKxng of Egypt. So the wofd
Ifrael at firft was a Name given to Jacob,
thence it was derived to fignify all />&^ Jewilh
Family or Nation, and afterwards it came to i
iignify the CharaBer of that Family, viz.
the Church of God; and fo 'tis ufcd in Gal.
6. 1 6. Teace be on the Ifrael of God.
Thus I have gone over the fCvcral Scnfcs
of the Name Son of God^ and there is the
greateft Reafon to believe that it moft ufually
and di redly fignifies that Verjon who has in
general fame peculiar and fublime Relation and
Likenefs to God^ and is appointed to be the '
MeJJiah or Saviour of Men. ^ \
Sect. II. Other Arguments to confirm this ^
Senfe of the Kame Son of God*
THE next Argument I fliall produce for :
thii Scnie of thcNamei is this : Tis vcidk .
retfonable i
I
Queft. I. as given to Chrift. 27
rcafonable to fuppofe that Son of God figni*
fics the Office of the Mefftah^ together with %
Connotation of his peculiar Relation to God^
or his being born of God infome eminent and
tranfcendent manner ^ becaufc the other Name
of Chrift Son of Man fignifies the fame Of-
fice of the ^effiahy together with a Conno*
tation of his being born of Mankind^ or his
Relation to Man in fome JVay of Emi-
nence.
That the Name Son of Man may properly
denote the Meffiah^ there arc fome Hints gi-
ven in the Old Tefiament. I will mention
fbur Places.
I. The very firft Promife of the Meffiah
calls him the Seed of the fVoman^ who was
appointed to break the Head of the Serpent^
Gen.' 3* if. i.e. one derived from Mankind,
ot a Sort of Mans which is interpreted^
I yohn. 3. 8. The Son of God was manifefi^
eathat he might defiroy the Works of the T)e-
vik The Mefjfiah was to be the Son of God
and the SonofMan^ to undertake. this glorioift
Service ■ ■
II. See Tfal 8. 4. What is Man that
thau art mindful of him ? or the Son of Man
that thou vifiteft him ? Thou madefi him a
little lower than the Angels^ &c. which is
Viterpreted concerning Jefus the promifcd
MeJJiah^ Heb. 1. 9. and fo the Uti?ral andty^
pical Senfe of the Pfalmift is this : What is the
Jirft jidam^ with all his ^^td^^ that thou art
mindful
s8 Of the Name ^n o^ Godi^ Qu.l
mindful of him^ or ^\i^t\^1^^t fecond Adam
that thou vifiteft him? &c. fince he is made
a little lower than the Angels by his com-
ing into the Flefli, and becoming a fecond
Adam.
III. Read TfaL 80. 17. Let thy Hand he
upon the Man of thy tight Handy upon the
Son of Man whom thou madeftftrong for thy
ft If Whether this refers to the hard Work
of Atonement, which the Hand ofGod^ould
lay upon him,, or whether it means the Hand
of God (hall be with him, to fupport and efta-
blifh him in his Kingdom, may be doubted :
Yet 'tis generally agreed, that the Perfon here
dcfigned, is the promifed Meffiah^ that Holy^
that Mighty One, upon whom God devolved
the Care of our Salvation, y/2r/ 8p. 19. when
he fays, / have hid Help upon one that is
mighty y I have exalted one ehofen out of the
People ^ \.c. one who is to be eminently the
Son of Mdn^ ehofen out of Mankind.
IV. Look into ^an. 7. 13. I faw in the
Night Vijtons, and behold one like the Son
of Man came with the Clouds of Heaven^
and came to the Ancient of ^ays -and
there was given to him i^ominion and Glo^
ry^ and a Kingdom^ &c. which reprclents ir^
Prophecy, Chrifi\ Afccnfion to Heaven in the
Clouds, and his receiving the Kingdom froni
the Hands of the Father.
I grant that in fome of thefe ancient Tcxts^
the Defign of Scripture is fa reprcfent this,
that
1
Queft. I. as jgiveti to Chtift* 29
that the promifed Meffiah was to have the
Nature, Form and Fafbion of a Man, but flill
his Charader as Meffiah is alfo included or
declared in the fame Text. And this is par-
ticularly remarkable in this Verfe of ^aniel^
which, as Dr. Sykes has abundantly fhewn in
his Effay on the Truth of the Chriflian Reli-
gion^ is always fuppofcd to be in view whefe-
foever this Title is given to Chriji in the New
Tejiament.
This is the Name indeed, whereby Chriji
moil frequently fpeaks of himfelf in the New
Teftantenty and (as fome have Remarked) that
as the facred Writers generally call him the
Son of God to exprefs his fublime Relation'
to the Father, fo he generally calls himfelf
the Son of Man^ to fignify his condefcending
Relation to Mankind. .
It may be fald concerning this Name Son
^f M^n as is faid before concerning the Name
Son ofGody (wjs;,) As there are fome few Pla-
ces where the Son of God^ chiefly denotes his
Mlime Relation to God diftinft from his Of-
fice 5 fo there may be a place or two where the
Son of Man chiefly flgnifles Chriji' s Relation
fo human Nature, and his derivation from
Mankind, diftinft from his Ofiicc. Yet as the
P^oft general Scnfe of the word Son of God
is to denote that eminent that peculiar Son
of God who was to be the Meffiah^ or Sa-*
*W(Wr I fo the moft general Scnfe of the Word
^^. ^fMan is to denote chat eminent andpe*
culiar
30 Of the Name Son of God| Qu. t
culiar Son of Man who was the Seed ^the
Woman^ and was appointed to that Office of
a Saviour.
Firfiy I fhall mention one Text (for I can
think of but one in the Kew Tejiament)
where the Son of Man may be fuppofed chief-
ly or only to fignify Chriji's Relation to
Mankind^ without including his Office or re-
ferring to it.
Matth. \6. 13. Whom do Men fay that /, '
the S»n of MafSy am ? i. e. Whom do Men
lay that I Jefus am, who appear in the com^
mon Form of Mankind ? and f. 1 6. ^eter
gave his Opinion^ Thou art Chriji the Son
of the Living God} i. c. Thou art the Mef
fiahy who haft a fublime and .glorious Rela-
tion to God, who atjt by way of Emi-
nence God's own Son.
Yet even this Text may be alfo explained io
as to include the Meffiahjhip^ or the Office of
Chriji thus, " Whom do Men fay that I
^ am ? What do Men think concerning me,
** who am indeed the great Son of Man^
/ •* the Meffiah who was to come ?" What do
they think of my Perfbn, who am the Mejffiab
by Office?
But in the next place let it be obferved, -
that there are a multitude of Scriptures where-
in this word is plainly and certainly ufed to
J^nify that eminent Son of Man^ who is the
promifed Meffiah. I (hall mention only ttiefe
foury wherciait is evident that the: Scripture'
hath
j
Queft. I. as given to Chrift. 3 1
hath chief Refpe^ to his Office \ and where the
meer Signification of his fiuman Nature can-
not anfwer the End and Defign of the Text.
I. Mark 9. 1%. Elias verily comet h fir ft
0fkl reftoreth all things^ &c. And it is writ^
ten of the Son of Man, that he muft fuffer
many things arul be fet at nought i ^ which
refers to the Pro[^ecies of Ifaiah^ l^avid
and ^tfff/>/ concerning the il/^tf^. ^*f?-
2>2i». 9. andP/2r. 22.
* II. Luke 17. 22. The ^ays will come,
when yejhall defire to fee one of the l^ays of
the Son of Man^ and ye Jhall not fee it 3
and they Jball fay to you. See here, or fee
there s Go not after them^ nor follow them^
Which is parallel to Matth. 24. 23. If any
Man Jball fay to yoUy Lo here is Chtm, or
there, believe it not i for -there Jhall arife
falfe ChrifiSy &c. Then it follows both in
Luke and Matthew ^ As the Lightning Com-
eth^ &c: fo Jhall the coming of the Son of
Man be I and as it was in the l^ays of
Noahy and {Luke adds alfo) in the T^ays of
Loty thus Jhall it be in the T^ay when the
Son of Man is revealed : i. c. when Jefus
fhall appear as the Meffmh for the Conver-
fion of the GentileSy or for the Deftruftion of
the JewSy or for the final Judgment of the
mrld
III. John f. 2<J, 27. As the Father hath
Life m himfelf fo hath he given to the Son
to have ijfe in, himfelf am hath given him
Autho^
I
\
32 Of tie Nafhe Son of God, (Ju. t
Authority to execute judgment 4lf0y heidupf
foe is the Son of Man * thsit is, bccaufc he i*
the Mejfiih 5 thfcrcforc, iii brdci- to fuftain and
fiilfil the Charadfer of Mejffiah^ 'tV^is neccflary
that he (Hould have ?o^cr to giirc Life to the
Dead, and to exccutcj ddgmcnt on the World.
IV. John 12.34 ihe Teopli anfweredhim^
We have heard out of the Law ^ that Chrift [or
thcMefllahl abidethfor ever : and how fay fi
thou. The Son of Man fnt^ be lifted up ?
Who is this Son of Man ? 'Tis as much as
if the People had faid, We krioW of no Son
of Man bcfides that MeffiaJd or the Chrifi^
who is to have a glorious Kirigddm, and abide
for ever : What other Son of Man is there, ot
can there be, that muft be lifted up or put to'
death ? Is there any other Chrift or Meffiab
, beftdes him who is to abide for ever ?
I might cite fcveral Scriptures more to this
Purpofc, but thefc are fufficicnt to (hew, that
as the Mejfiah is fometimcs called the Son of
Man, to fignify his Office with a Connota^
Hon of his Relation to Mankind^ and bciug
in an eminent Senfe the Seed of the Wonumy -\
6r the Son of Man^ . the chief of all the Sons
of Men y C6 *tiJ exceeding probable that he is
alfo calldd tlie Son of God, to fignify die
fame Office^ and withal to (be w his fublimc
Relation to God, or his being in a peculiar
and tranfeendent manner the Son, by way
of abfolute Eminence, above all Men or An*
gels who are Sons of Gods even hxsfirji^rn^
ftvisonly begotten Son. Obj.
Queft. i. as given to Chrift. 3 3
Obj. But if it be allowed, that th'ere arc any
Places of Scripture where the Name Son of
Man denotes the human Nature of Chrifi^
or that hfi was reaily and truly Many why may
not the Name Son of God zswcli %nify his
divine Nature ^ and denote thatvhe is true
and real God? .
To which lanfwer^ that the Cafe is widely
different 5 for the Name Son of Man is ne-
ver applied to any Perfon who is not true and
real Man y and the Scripture applying it at>
folutely and eminently to Chrtfty fhews him
to be the chief of the Sons of Men : But the
Name Son of God is applied often in the Old
Tefiamenty and in the Newy both to Angels
and to Meny who are called the Som of God^
and yet they ate not true and real God\ and
therefore when this Name is given abfolutely
and eminently to Chrijl^ it can neceflarily be.
conftrucd to iignify no more, than the v$oJi
eminent and chief of all who are called the
Sons of God y or one "who is above them all,
in Charaftcr and Office.
It may be obfcrvcd alfo, that the Name Son
of Man or Sons of Men is given fomctimcs
to any of the Children of Adam or the Race
of Mankind, and at other times to foroe emi-
nent Perfon among Men, as Ezechiel the Pro-
phet is often fpokcn to, Thou Son of Man ;
but th^ Name is much more abundantly *at^
tributQd to our bleifed Saviour, as he. is the
moft eminent of all thacever had that Ap-
pellation given them.
^4 Of the Name Son of God, Qu.t^
I acknowledge it is a great Truth^ that this
glorious Perfon the MeJJiah hath two diftind:
Natures united in him, even the Nature of God
and the Nature of Man: and that Chrift is
true God and true Man. But when he calls
himielf Son of God and Son of Man^ furely
an eternal and c onfubft ant ialSonfbip ofChriJt^
or even his eternal ^eity united to Man^
feems more than could be certainly colleded
fr6m thefe Names in that Day, and more than
Chrifi himfelf direftly dcfigned by the ufc of
thofc Words.
The laji Argument that I (hall mention to
prove that the Name Son of God denotes the
Charaifer of the Meffiah^ including alfo his
divine Original andfublime Relation to Gody
which renders him an all-fuificient Saviour,
is this, That Salvation is annexed to the Belief
oi Jefus being the. Son of God^ in feveral
Texts which I have cited at the beginning
of this Dilcourfc : This Sonjbif therefore muft
neceflarily fignify and carry with it fome Ideas,
or Characters that arc dircftly fuited to the
iinful and miferable State of Mankind, and that
render him a proper Object for their T^tjirey
l^ependance and Hope.
Now 'tis not the meer Belief of his hav-
ing a divine Nature, nor of an eternal Gene*
. ration by God the Father, nor of his havipg
a mod glorious human Soul, nor a miracu-
lous Birth, nor a Refurredion from the Dead,
that renders him fo. dire&iy fiiicable to the
. State
Queft. L as given to Chrift. 35
State and Cafe of donvinced Sinners, and fit
for the proper Exerdfcs of their Hope and
Dependance, as the various Offices and Cha-
racers which he fuftains as the Mejffiah^ the
Saviour of Mankind^ together with his ali-
Jiifficient Capacity to fulfil thofe Ofiiccs.
A poor convinced periftiing Sinner beholds
him as a glorious Perfon near to God, ap--
pointed to be a Trophet to enlighten his Dark-
nefs, a ^tiefi to atone for his Sins and inter-
cede for him, af King to rule arid influence and
defend him againft all the Powers of Sin and
Hell, and all-fufficient for thefc facrcd Pur-
pofcs : And thence I infer, that a divine Per-
fon who is the fromifed Meffiah^ the all-
Jiifficient Saviour^ is the moft natural and
probable Scnfe of this Title, the Son of God,
in all thofe Places of Scripture where Chrifi is
propofed to out Faith under this Name j how-
ever fome of the other Senfes may be more
remotely and indeterminately included therein.
And tho' the ^eity ofChrifi is not direftly
fignify'd by this Name, yet by a Comparifon of
it with other Places of Scripture, I think it may
certainly be deduced by juft Confequences >
for 'tis fufficicnrly naanifcft to u3, who have the
whole New Teftament to compare with the
Old^ that the Meffiah muft bc'the trueGod,
or that Godhead muft be united to hu-
man Nature, to make up the complete Perfon
and Chara&er of the Meffiah.
l^ %, Ssc9«
36 Of the Name Sqii of Gt<xf , Qu. 1»
Sect AIL. O&Je^^ons againft this Senfe of
the K/ime anjwered.
Obj. I . np H E word Son among Men pro-
^ pcrly fignifies one of tho* fame
Nature with the Father 5 and therefore $on
ef God^ when 'tis applied to Chrift^ muft fig-
nify one of the fame Nature with God the
Father, /\ e. one who is true and eternal God ^
and it lias been generally fo taken in this Con-
troverfy by our Divines. Now this Senfe
implies much more than a mere Likenefs ta
God, or a derivation from him^ or T)epu-
tation to an Office.
Anfw. I. The word Son^ taken in its com-
mon Senles and Ufes among Men may be ap-
plied to fcvcral Ideas, viz. a derivation from
the Father^ a Likenefs to, or Imitation of
the Father, a Subordination, or fome fort of
inferior Relation to the Father, or a Being
of the fame Species^ Kind or Nature with
the Father; and an individual Being difiinB
from the Father.
Now 'tis plain that when human Words
and Similes are ufed to rcprcfent divine
Things i there is no Ncceffity that thofe Words
(hould include all their original Ideas, nor
indeed is it poilible : Tis enough to fupport
the Analogy, if but one or two of the fame
Ideas are denoted by the ufe of the i.aic
Word* Why may we not then fuppofc that
the
(^eft. I. as given to Chrift. 3 7
the Name Son of God^ when applied to Chriji^
may fignify his peculiar derivation from the
Father as to his Souiy or as to his Body, or
his Jiibordinate Character in his Mijfion by
the Father, or his being appointed by the
Father to be his Vicegerent in the Kingdom,
or his Likenefs to. the Father in his natural
Qualifications and Powers,* or in his kingly
Office, together with his being another Indi-
vidual diJiinSi from the Father ? Why
may not one or two of thcfe Ideas, and much
more all of them, be fufficient to account
for the Ufe of this Name Son of God, with-
out making it neceflary that the Word Son/hip
in . this Place muft include a Samevejs of
Nature ?
Befides, it is evident that the word Son of
God is applied to Angels, Job i. 6. and to
Men, Thil. 2. if. i John$. i, 2. and even
the Term of begotten Son is applied to Men,
I yohn f. I. Yet neither Men nor Angels
are of the feme Kind or Natufe with God
their Father, and in thefe Inftances 'tis impof-
fible that the Idea of Samenefs of Kind or
Mature (hould be included.
Anfji). 2. The word Son in the Language
of Men, whcrcfoever it means a Samenefs of
Nature, it always means the fame fpecific
Nature, or a Nature of the fame Kind and
Species \ but it never means the fame indi-
njidUdt Nature, for it always denotes a dijlinii
mdividual Being. Therefore^ in order to
D J keep
y.
r
38 Of the Name Son oi God^ Qji.I.
keep this part of the Idea of Sonjbifi, and to
maintain the Parallel in this Point, if we will
have the Son of God to fignify one of the
fapte Nature with the Father^ it muft pican
one of the fame ^ fpecific Nature, that is, a
diftinSi individual Being of the fame kind
with the Father \ and thus we (hall be in
danger of making two Gods *. But it is
plain, that in order to fupport the Analogy
of the Name Son^ we can never make the
word Son of God to itgnify one of the fame
individual Nature or EJfence^ becaufe it
never ilgnifies fo in the Language of Menj
and therefore there jis no NecefHty that it
(hould fignify one of the fame Nature in any
Scnfe when applied to Chrijl.
jlnfw.l. There are many places of Scripture
wherein Chrift is called the Son of God^ and
the Son abfolutely, and where God is faid to
be his Father^ wherein we cannot fiippofc
the Godhead of Chrifi is or can be deligned
in the mod ^ud and natural Interpretation of
the Text 9 fuch as arc mod of thefe which
follow, vix^.
John
• That it cannot mean out 9/ the fame fucrfic Nature^ and
that G^r/^ b not another individual ^paii ^eyitalh the fame
with the Father, I have proved at hm ia other Places : For
it belongs to the very Nature of a Ather to be fdf-exifteiU
and imderivedy and it belongs as madi to the Nature of a Sm
not to befelf-exiftent, bat to be derhred : therefore their Na->*
tures cannot be fbed£cally the fame. A Nature which is not
felf-exiftent and feif-fufficient» nor could cxift but by Derivation,
is not the &me fpedficai Nature mth thtt which is (elf-fafficient
and felf-exiiteoc, and which cinnot be derived.
Queft. r. as given to CljrifL 39
John^. i8, 19. When the Jewshzdrnzdc
a ftrange Inference^ and charged Chrift with
making himfelf equal to Gody bcc aufc he
called God his Father ^ he anfweredy Verily ^
verily I fay untoyou^ The Son can do nothing
of himfelf but what he feHh the Father
Zo^ &c. This is not an Exprcfllon which rc-
prefcnts the Son as the true and eternal God,
or that grants their Inference i for it is plain
that this Expreffion reprefents him under a
Degree of Impotence and Dependence, that
he could do nothing of himlelf. Nay this
contradids their Inference, and denies his Equa-
lity with God, rather than confirms or al-
lows it.
The Senfe of tWs ExptefHon may be learn'd
from John 8. 38. I fpeak that which I have
feen with my Father ^ and you do that which
ye have fien with your Father, f. 44. Te
are of your Father the ^evil^ &c; Now
'tis plain tliat the Jews had never (tea the
Devil do thofe Things which theyidid, but it
iignifies only that by the Devils Influence and
DiredHon they praftifed evil Adions : And fo
alfo, that Cbriji doth all by Gods Influence
and Diredion, is the plain Meaning of Chrift's
Jpeakifg or doing what he has^ feen with
Jbis Father.
Nor will the following Words dcftroy this
Interpretation, fVhatfoever things the Father
doth^ theje alfo doth the Son Ukewife f thaj
is^ jxrhatiocver things the Father con tjtives and
/ D 4 appoints^
40 Of the Name Son of God, ,,Qu. t,
appoints, the S^ executes and performs as
commiflioiicd by the Father, or the Son per-
forms them by the Father's Influence.
Then it proceeds, ^.20. The Father loveth
th^ Sony and Jbeweth bim all things that
himfelf doth^ and he will Jhew htm greater
Works than thefe^ that ye may marvel.
Hence it follows that the Father had not then
Jhewn to the Son thck greater Works ^ or given
him Commillion and Power for the Perfor-
mance of them. But this can never be faid
concerning the Divinfc Nature ofChrifi^ which
can receive and learfi nothing hew.
And tho' there are fomc Exprelfions in that
Paragraph of Scripture down to the 30th y^.
which feem fuperior to the Charader of any
mere Creature, and which would have been
hardly applied t<) Chrijl the Man, if not uni-
ted to Godhead; yet Chriji confidcred as the
Son of God throughout that Paragraph,, is re-
prefented as dependent on the Father for all,
and receiving all from the Father> which is
hardly coilfiftcnt with the Idea of fupremc
Godhead, if that were included in Sonjhip.
Wherefoever Chrift calls God his Father^
he himfelf ftands under the fpecial Charaftcr
of a Son. Now John f. 50. when he fays,
/ can of myfelf do nothings I feek not mine
Oiwn Will, but the Will of the Father which
hath fent me. And John 6. 58. / came
down from Heaven not to do mine own Wtll^
But the Will of bim that fent me ; that is.
The
Qupil.I. as given to Chrift. ^41
the Father y as j^. 39. . Thisjdocs not,,fomji!
like the Language of Godhead, which is fii-
premeand independent, andean do all things
of itfelf, and by its own Will*
John 14. 2$. My Father is greater than J.
■Tis hardly to be fuppofed that Chrift here in-
tends to fpeak of his Divine Nature. The
JExpreffion itfelf, as well as tha Context, would
lead one to think that Chrifi confidered as a
Son is not here (pokcn of as the true and
eternal God, who is the greateft of Beings,
and can acknowledge no greater than hiimfelf
John 14. 51. As the Father gave me
Commandment^ even fo J do. This docs not
/eem to bp the Language of fuprcnie Go4-
head, which receives no Commandments frouj
another.
John 17. f. Father^ g^^^tfy me with thy
Jelfy with the Glory which I had with The£
before the World was. Snzdy Chrifi as Go4
does not offer up Prayers to the Father, and
much Icfs could hp pray for the Reftoration
of a Glory which his Divine Naturt once had,
of which he feems diverted at prefcnt. All
this is hardly connfteat with fupreme Deity
fjcloniging to his S on/hip , i. e.. cither to be
diverted of Glory, or to pray for the Rcftora-^
lion of it.
John 20. 17. Chrift fays, I afcend to my^
Father and your Fathet^ to my God and your
0od. So 2 Cor. II. 31. and i "^ft^ i. 5. the
Father is called the God and Father of our
Lord
42 Of the Name Son of God^ Qja. I.
I^ord Jefus Chriji. Now the Father caanot
properly be the God of the T^etty ofChrifty
i. e. his Creator, his abfolutc Governor, and
his Objeft of Worfliip, which is the proper
Senfc of my God ia all other Scriptures. Nor
is there any fufHcient Rcafon then why wc
fliould conftrue the Words my Father, as re-
lating to thcTJeify of Chri/l, fince tlie Words
my God cannot be To conftrued^ and itnce both
thefe Titles feem fo intimately conneded and
referring to one and the fame Sub; eft.
Mark 13. 32. Of that T^ay and Hour
knoweth not the Sony but the Father. I con-
fers it may be faid in that Paragraph he is
called the Son of Man, f. 26. yet it muft
be granted that the more natural Senfa of the
Words is, Of that Hour knoweth not the
Son of God, ^itonly God the Father. This
Text does fo plainly fhew Chriffs Ignorance
of the Day of Judgment as he is the. Son,
that tho' it be granted the divine Nature of
Chrifi knqws the Day of Judgment, yet as a
. Son he does not : therefore as a Son he
hath not a Divine Nature, or true Godhead.
John ^. jy. The Father loveth the Son,
and hath given all things into his hands.
/. 34*. Goa giveth not the Spirit by meafure
unto him. All this implies an Inferiority and
Dependency. As a Son he receives all frooi
another^ which Godhead cannot do,
Luke 2^.4i7» When the Centurion or Cap*
tain faw the Miracles at the Death of Chrift,
he
Queft. !• as given to Chiift, 43
he tried outy Verily this Man was the Son
0f Cod. He caonot be fuppofed to mean thar
this Man was the true and eternal God, but
•nly that he was a great and glorious Perfon,
like Gody or fome way related to God: or
he was the Perfpn whom the Jews expeded
for their Me (pah. This Roman Captain could
fiot imagine Chrift to be God himfelf. .
I Cor. 1%. J 8. Then Jhall the San aljb him-
felf be fulfjeh to him that has put all things
under biv^y that God may be all in all. Ttiis
is a Chara^er of too much Inferiority for true
Godhead. The Argument (lands thus : If the
Son of God be true God confidered as a Son,
then he is originally and neceffarily Lord df
all, and then it niuO: be faid 'tis by his own
voluntary Condefcenfion that he is fo far de-
prejfed and humbled by the Oeconomy, as to
become the Father's Deputy and Vicegerent 5
and when that Oeconomy ceafes, he is of
courfe exalted to^ his Equality with the Father,
and to his eflential and natural Lordfhip over
all. But the Rcprelentation of St. ^aul is
juft the contrary : In many parts of his Wri-
tings (particularly "PhiL 2.) he fhewsus, that
the Son of Ood is not deprefi but exalted by
the Oeconomy to the Kingdom. And iie tells
us in this Text, that when the Son gives up
this Oeconomical Kingdom, he comes again
into $objcdion 5 Then Jhall the Sm himfelf
S^Jubjeii to the Father i which plainly (hews,
that confi4ered as a Son^ he is naturally fub*
44 ^f *^^ Name Son of God^ Qu. I*
jcd to i&McFathety and that at the end of this
^economical Exaltation he flsall return to his
natural Subjedion, and fhall be fo for ever
when God appears all in all. This is moft
evidently the meaning of the great Apoftle.
This Text will not prove that Chrift is not
God, for he is fo by perfonal Union to the
Divine Nature, he is God manifeft in the Flefh^
he is God and Man in one complex Perfon.
But this Text (I think) does prove that his
Sonjbip doth not include Godhead. And not
only in this Text, but in moft or all thefe
Scriptures it is manifeft, that the Charadet of
Chrift zszSon is fet far below the Feather, not
only in Order or in Office, but in Knowledge,
Power, Sovereignty, Seltfufficicncy and Au-
thority, which would naturally lead one to
believe that his SorUhip in Scripture cannot re-
fer to his Godhead OT divine Nature^ where*
in h^ is by our greateft Divines acknowledged
to be equal to the Father in Vower and GloryL
Now while we maintain the true ^eity of,
Chrift^ and that his compleat Perfon is God
andMan united $ I fee no Neceflity of applying
all thefe Texts to his Godhead where his Son-
Jhip is fpokcn of, lince his Sonjbip may be bet-
ter referred to his inferior Nature, or to his
Offices. And this will free us from thofe Em-
batafiments and Hardfliips to which we have
been driven to keep ^ up the fublime Idea of
Godhead in thefe Scriptures which call him ar
Son^ and which at the fame time carry fo
mudi
Queftp I. as given to Chrift. 45
much of Tiependmce and htferiority in
them.
Obj.ll. The' it fhould be granted that
thei;e are feveral Texts wherein Chrift is cal<-
kd the Son of God^ which cannot fo well be
referred to his Divine Nature^ yet there are
feveral other Texts wherein C&r//? is reprc^
fented as the Son of Gody begotten and lorn
pf Gody which feem much more naturally ta
refer to his Godhead, and can hardly be con^
ftrued into a lower Senfe, viz.
ift Text, Trov.S. 24,^5. Whereby:
Jam fays. Before the Hills was, I brought
forth, &c. which whole Chapter is gene-
rally interpreted concerning the Divine Nature
of Chrift.
Anfw. !• Tlsnot the Defignof my prefent
Difcourle to prove that the divine Nature of.
Chrift has no fort or manner of Derivation
from the Father, real or relative : I neither
afErm it nor deny it here. But that the Name
San of God^ in the New Teftament^ does not
generally (if ever) fignify his divine Nature >
this is my prefent Theme : and therefore the
Allegation of this Text out of Yroi}irbs is-
not to our prefent Purpofc,. nor is the NamQ
Son of God there ufed, nor is God called' his
Father.
Anfm. 2. I dare not <ieny this Chapter tore-
late to Chrift $ yet it does not foUow;,.that..it -
refers only, to hi^ divine Natave^ . as 1 (hall
01CW. imioediateLyf Andac vaxiA be acknow^.^
ledged*
46 Of the Name Sort of Qod, Qjr. t
ledged that 'tis very hard to prove, that this
. 8th of Trover bs docs certainly denote the Per*
£on of Chriji. ^tbanajius h\m(clf fometimts
explains it another way. Brfhop Patrick, that
noble Commentator, will fcarcc allow it j and
' many others have been of the Opinion, that
Solomon means only fVifdom as a Principle
of Contrivance and Counfcl, whether hamin
or divine 5 or at moft, the ideal World in the
Mind of God, tho' he ufes fuch fort of perfa-
nal Charafters in his Defcription of this fPtf-
dom^ in the Hebrew Idiom.
'Tis granted that many of the Ancients ex-
plained it of Chrijly but fomc of the Fathers
iuppofed it to mean the Hofy Spirit s and all
Men know they were but very poor Expo-
fitors, who dealt much in Allegory, and ia
draining of plain Texts to their Purpofes : and
fince they can't tell whether the San or the
Spirit be meant here, 'tis ppflible it may mean
neither of them, by all the Argumenjts which*
they have produced $ for none of them arc
very conclufive.
Anfw. 3. Suppofing the divine Wifdom in
Trov. 8. primarily to fignify the Idea of the
divine Counfels and Decrees about Creation
and Redemption, it may be properly (aid.
This Wifdom was begotten or brought forth
before the Creation, and all this Syftem of di-
vine Counfels being depofited with the pre- ex-
iftcnt Soul bf Chrift^ \in whom are all the
Treajkres of Wifdom and Knowledge^ this
human
Queft. !• as given io Chrift, 47
hiupan Soul of Chrijiy thus vcftcd \vith di-
vine Ideas, may be included in Solomons Idea
of Wifdom.
And thofc Who believe the Doftrine of the
pre-exiftent SoulofChriJi, have made it appear
that if it refer to Chrift, it is very probable
this pre-exiftent Soul confidered as having the
divine Nature united to it, is here reprefent-
ed as commencing its Exiftence, its Union
with Godhead, receiving its Commiflion, and
beginning its Office. And the learned Dr.
Thomas Goodwin^ (tho' he firmly believed
the eternal Generation of Chrift, as the Son
of God) yet he fuppofes this Chapter to relate
to Chrifi^ as God Man^ and not meerly to his^
Godhead.
2d Text^ is that remarkable one, VfaL 2.
7. Thou art mySon^ this T)ay have I begot--
ten thee i which has been ufually interpreted
by our Divines, to fignify the eternal ^onfbip
ofChrifi as God.
Anfw. I. Tis evident that in AEt. i 5.53.
St. ^aul applies this to the RefurreBion of
Chrifiy and the beginning of his Exaltation^
and not to any eternal Generation , fo that
we have a divine Interpreter giving quite a
different Senfc of it.
Anfw. 2. Befides, Chrijl is here faid to be-
come * Son by a "Decree which cannot fignify
eternal Generation, but muft rdate to his
Office.
Anfw. 3. Again, 'tis fpokcn literally
concerning the Exaltation of ^avid as the
Type
48 Of the Name Son of God, Qu. I.
Type of Chrifl to his Kingdom, and not con-
cerning tiic natural Production or Generation
oi fDAvidj and therefore in the Antitype it
muft fignify myllically the Exaltation oiChriji
to his Kingdom^ and not his natural eternat
Generation.
Anfw. 4. Let it be farther rcmembted that
the word. This T^ayy never fignifics Eternity
in Scripture in any other Place, and why then
moft it do fo here ?
Anfw. f . I add alfo, that this Text is cited in
Heb. I. 5'. where it is joined with Gods Pro-
mife in future times to be a Father to Chrifti
I will be to him a Fat her ^ andhejball be ta
me a Son s which does not fignify eternal Ge-
neration. But of this Verfe I have fpoken
more largely in other Places ; and (hewn that
Bifhop Tedrjbn, Dr. Owen, and other zealous
Trinitarians do not conftrue this Text to mean
the eternal Generation of Chrift.
3d Texty Matth. 28. 19. Baptuzing them
in the Name of the Father, and the Son, and
the Holy Ghoji. Why is the Son joined with
the Father and the Holy GhojTt, who are con-
feffcdly divine, if the Name oon does not in-
clude the Godhead of Chriji ?
Anjw. If Chrijhy confidcrcd as the Son of
God, be perfonally united to the divine Na-
ture, or the Eternal Word, he has Godhead
belonging to his complex Pcrfon j and there-
fore the Nainc 4$(^»,. which fignifies his perfo-
nal CharaAer and Office, may be well joined
with
Qudfk. T. as given to Chrift. . 49
•v(irh the Father in this initiating Ordinance,
the whole complex Perfon of Chrift, who i$
the S(t» ofGody including true iGpdhcad.
4^Tfxty Ropi. J. 3, 4. His Sanjefiss
Chrift our Lord^ which was made of the Seed
ofT^avid^ according to the^FleJb, and dtclar-
ed to ^he the Son of God with Tower ^ accord^
ing to .the Spirit of Holinefs by the Re fur-
reSHonfrom the Dead. Now fome fay, hcri
is a flain Antithejis between the human Na-
ture add divine Nature of Chrift: the hu-
man Nature, which is called the Flefhy an^
-tlic divine Nature, which is called the Spirit of
Holinefs^ and according to this ^wmQ Nature
he is declared to be the Son of God.
jdnfiSO. I. Thej:c are fcveral Criticks who
beliefve the eternal Generation of Chrift, who
yet doa't fuppofe there is fuch an exad Anti-^
thefis here 5 but they conftrue the Spirit of
Holinefs^ to fignify the Holy Ghoft whb raifed
Chrift from the Dead, and who manifcftcd,
teftified and declared him to be the Son of
Cod with Tower by his Refurreilion.
Anjw. 2. There are others who chufc to
lupport the Antithejis^ and make the Spirit of
Holinefs to fignify the glorious human Spi-
rit of Chrift rcplenifh'd with all Holinefs j and
fiippofe that the Name Spirit of Holinefs is
Jherc. given to this human Soul of Chrift, not
only to aggrandize itsCharaderaboix all other
holy Creatures, but alfo to intimate that this
Spirit governed the animp], Nature, and kept
B- it
50 Of the Name Son of God, Qu* I.
it pure, as well as to diftinguifh it from the
Holy Spirit^ which is the third of the Sacred
Three. But I am not fo well fatisfied in thk
/Expofition, and therefore I dare not venture
to maintain it. But there is a third Anrwer,
which I prefer to both thcfe.
Anwf^. This Text may be thus paraphras'd :
yefus Chrifi our Lord^ who was derived
from the Seed of l^avid^ according to
{his flejhly Original^ or) the Infae7$ce if the
Flefb into his Birth^ but was declaredpovu-
, erfully^ by his RefurreEiian from the ^ead^
to be the Son of Gody according to {his fu^
pernatural and holy Original^ or) the Influ-
ence of the Holy Spirit. So that the Flejh
here^ does not mean any conftituent part of
Chrifi y or his very Flejb or Body^ but the O-
, pcration or Influence of the Fiefh, or (hare
that Flefh of the blelTed Virgin had in the
Conception of Chrifi : And fo the Spirit
does not mean any confiituent part ofChrift^
but the Influence or Operation of the Holy
Spirit in his firfl; Conception^ or in his Refur-
reiiion^ on both which .accounts he is called
in Scripture the Son of God. Sec Luke x.
3f. and ji£f. 13. 33. and both are afcribcd
to the Holy Spirit. There is a large Confir-
mation of this Expofition^ in fomc Notes on
Rom. I. 3, 4. wherein it is (hewn how the
Antithefis of the Apoftle is prcfcrved, and that
the Apoftle always ufcs ^^ <rtifxx and x«*7«
vvt^iAot ill an Antithc/ts, to fignify thelnflaenec
of
Qucft. I. as given to Chrift. 5 i
of each Principle^ rather than for two confti-
tuent parts of a Perlbh.
fth Text^ Hcb, 7. 3. Melchifedec was with-
out Father y without Mother, without jD^-
Jcent^ having neither b^innirig of ^ays, nor
end of Life y but tn^de like unto the Son of
Gody akideth a Triefr continually. Now
this hifti&ical Eternity of Melchifedec, whofc
Father and Mother, Life and Death arc not
recorded, is made a Type of the real Eternity
oiChrifly Confidered as he is the Son of God. ,
Anfw. 1 . Since Melchifedec is rcprefchted
here without a Father ^ and yet as a Type
of the Son of God, it would deftroy the Doc-
trine of Chriff's eternal Generation from God
the Fatlier, rather than fupport it, flnce the
very Type here lias ho Father.
Anfw. 2 • This Place refers more naturally to
the Priefthood of Chrift than to his Nature or
£xiftcncc. His Priefthood was not derived
by genealogical Succefllon as Aaron's was:
He hstd no Father, no Mother of the Levitt-
calTnbt^ or df the Family of Aaron^ from
whom his Priefthood could defcend ^ nor did
he die and leave it to others by way of De-
fccnt i but was conftituted a fingle Pricft him-
iclf, without a Predcceflbr, without a Sue-
ceflbr: and Kerein thePriefthoodpf Af^/(f/?//2'-
dec and the Priefthood of Clmft run very pa-
rallel, and greatly anfwef the Apoftles Dcfign.
And I think this Senfe is patroniz'd by fomft
Exprcftions in Dr. Ow^ent Comment.
. Vi ^ dth
r
52 Of thi Name Son of God, Qu. I.
5th TVa^/, Hcb. I. 6. When^he bringethi*
his firfi'begotten into the Worlds he faith\
Let all the Augels of Godworjhip hifH i i. c.
Let all the Angels of God worfhip the fitft-
' begotten; now this firjl-begotten is Jehovah^
^fal. ^y. 7. for thence the Apoftle cites it.
, 'Anfw. This firft-bcgotten Son of God has
true and eternal Godhead perfonally dwelling
in him, and united perfonally to him, and
one with him $ and therefore the whole com-
plex Perfon is called Jehovah^ and is entitled
to divine Worfhip from Angels and Mequ
God united to the Man Chrifi : God mani-
feji in the Flejb was feen of Angels, r Tim.
3. 16. and worfhipped by them • This Text
does not prove that the firft-begotten is God,
any otherwife than by perfodal Union with
i that Jehovah who is fpoken of in the Q7th
Tfalm. The firft-begotten Son of God iS to
be worlhipped by Angels, becaufc of the in-
dwelling Godhead, the great Jehovah^ with
whom the Man Chri/i is one.
The laft Text^ and which affords ptrhapS
the moft important Objedion agairtft fliy Senfe
of the Name, is John f. 18. comoared with
John 10. 23, &c. If the Title Son of God
did not fignify true Godhead^ why did the
Jews charge Chri/i with Blafphemy, ind fay,
that he made him/elf equal with God^ and
feck to kill him, becaufe he had faid, God was
his Fat her y his own Father^ and as they con-
ftruc it, making himfelf equal with God ?
J9kn
• i
Queft. I. as given to Chrift. 53
Johtkf. 18. And why do they charge him
again with Bla(phemy, when he faid, 1 am
the San of God? John. 10. 33. bee aufe that
thou being a Man^ makeji thyfelfGod. How
could this be, if the Name Son of God did not
fignify Godhead?
I have given fome Anfjiet to that Text in
the fthof y<?i&», in fome of the foregoing Pages.
But to make it yet clearer, I proceed :
Anfw* I . It is podible that fome learned Men
among them might have a confufed Notion
from the Prophecies of the Old Teftament^
that the Mejjiah or the Son of God was to
have true and real Godhead in him, which
Godhead of the Mefjiah is a certain Truth,
and hath been fulficiently proved. Now, be-
caufe he called himfclf the SonofGod^ and re-
prefented himfelf as the Af^^w^, therefore,
they might infer that he aflumed that God-
head to himfclf which belonged to the com-
• pleat Charaftcr of the Mejffiah^ and upon
this account might charge him witl> Blaf
fhemyj by way of Confequencc. .
Yet I have much Reafon to doubt, whether
the Scribes and Pharifces did certainly know
that the Meffiah was to be the true God s
for the whole Nation of the Jews, with their
Pricfts and Dodlors, were moft ftupidly and
fhamefully ignorant of the true Chara£ler and
Glory of the Mejfiah and his Kingdom. Had
the Pharifces themfelvcs any notion that
Chriji was to be the true God^ they would
£ 3 never;
r/
# « • •
S 4 Of the Nnme Son of God, Qu. I.
•never have been puzzled and filcncd at that
Qucftion of our Saviour, JWif/^^. 22. 43, 44,
&c. If the Meffiah be the Son of "David,
how could ^avii^ call him Lord? or, If
T^avid calls him Lord^ how is he his
Son ? Their Suppofition of the Godhead of
tht Me ffiah would have eafily anfwcred this
Difficulty, if they had had any fuch 0-
pinion.
' Be&des, we have little Reafon to fuppofc
that the Pharifccs knew more of the ^ivi-
nity of the Mejfiah than the Difciplcs them-
felves'^ dfd during the Life of Chrifi. No\v
it appear^! from many Parts of the Hiftory of
the Gofpel, that they did hardly believe at all
that he was the true Gods or if they did, yet
their Faith of it was very low, wavering and
doubtful 5 and yet doubtlcfs they firmly be-
lieved Jefus to be the MeJJtah and the Son
ofGody in a Senfc fufficient for Salvation.
" When P^f^T in the Name of the reft had
m
made fo glorious a Confcffion, Matt. 16. x6.
Thou art Chriji the Son of the living God,
he could not mean that ChriJI was the great
Hnd glorious God ^ for in f.ii. he took up
his\Mafter very (hort, and began to rebuke hitn.
iSurcly he would not have rebuked the Great
God his Maker, at leaft not immediately after
fuch a Cohfcflion of his Godhead.
Now; if the Apoftles thcmfclves were in a.^
State of Grace and Salvation, when they can
hardly be fuppofcd to believe Chrift to be the
i» * . ' true
- 1
I
Qucft. I. as given to Chrift. 55
true and the eternalGod^ and yet they believed
and profefled him to be the Son ofGody then
that Name Son of God doth not nccefTarily
imply and include his divinity.
But to return to the Obje£iion.
That which I take to be the plaineft, the
cleared, and the mod fcriptural Solution of
this Difficulty is this which follows,
Anjw. 1. 'Tis evident that theDejign of th?
wicked Jews in thefc Places of the Hiftory
was to bring the higheft Accusation againft our
Saviour, and to load him with the groflefl Ca-
lumnies that all their Wit or Malice could
draw from his Words or Adions, Luk. 1 1 • ult.
laying wait for him^ and fseking to catch
fome thing out of his Mouthy that they might
accufe him.
If ever he fpakc of his Kingdom ftho* he
own'd his Kingdom was not of this World}
yet they in their Malice would conftrue it into
Sedition and Rebellion^ and make him an £-
nemy to Cafar. And fo when he called God
his own Father^ and declared himfelf to bp
the Son ofGod^ they in the Fury of their falfc
Zeal conftrue it into Blafphemy s as tho' to
own himfelf to be the Son of God, were to
affume Equality 'with God : whereas Chrift
(hows them plainly, that thefe Words did not
necejQTarily imply fuch a Senfe ; and this is
fufficiently manifeft by the Defence which
Chxifl made for himfelf in both thofc Places
of the Hiftory. Give me leave to repeat brief-
ly what I faid before. E 4; If
56 Of the Name Son of God, Qti. I.
If wc look xnxo'yohn f . 18. when thc7^te;i
accufcd him that by calling God his Father
he made hitnfelf equal with God^ he doth by I
no means vindicate that Senfc of his Name j
Son of God^ but rather denies his Equalit/ i
with God confidercd as a Son, j^. ip, &c. \
Verily, verily I fay the Son can do w- |
thing of hitnfelf: The Father Jheweth the Sm '
all things that he doth, and he will Jbew
him greater Works than thefe. Thence I in-
fer, that he hath not fhown him all yet ; and
3^. 50. / can of my fe If do nothing Ifeek
not mine own fVilly but the Will of the Father
who hath fent me, &c. All which Expreflions
fufficiently evincfc, that he did not intend to
fignify his own Godhead, or Equality with
God, when he called himfelf the Son ofGodi
for in his very Anfwcr to their Accufation he
reprefents himfelf inferior to and dependent
on God the Father.
Now let us look into the other Text where
our Saviour is thus accufed, and defends him-
felf, (wjz:.) John 10. 30 39. He faith, land
my Father are one. 3 1 . Then the Jews took
up Stones again to ft one him. 32. Jefus
anfwered them^ Many good Works have I
fhewed you from my Father 3 for which of
thofe Works do ye ft one me? 33. The Jews
anfwered him, faying. For a good Work we
ft one thee not i but for Blafphemy, and be-
cauCe that thou being a Man, makeft thy-
felf Qod. ^4- J^f^^ anfwered them^ Is it
not
Qucft. I. as given to Chrift. 57,
not written in your Law^ I faid^ ye are
• Gods ? l^. If he called them Gods^ nnto
whom the IVordofGedcame^ {and the Scrip-
ture cannot be broken) 3 6. Say ye of him^
whom the Father hath faniiifiedy and fent
into the IVorld^ T^hou bUfphemeJl j becaufe I
faid I am the Son of God?
In which Portion of Scripture we tnay ob-
fcrve thefc three things.
(i.) That Chrift doth neither plainly and
expreflly own nor deny himfelf here to be
the true Gody for this was not a proper time
to (atisfy the Curiofity of the malicious y^wj
in fuch a fubiime Dodrine, in which he had
not as yet clearly and fully inftrudcd his. own
Difciples.
Yet (2.) he gives feveral Hints of his God-
heady or his being one with the Father ^ when
he fays, I and my Father are one i and when
he fays, )^« 38. I do the Works of my Father ^
that ye may know and believe that the Fa--,
ther is in me and I in him § by which he fe-
cretly intimated that the Afan Jefus had alfo
a divine Nature in him^ and was perfonally
united to God, tho' he did not think fit to
preach his own Godhead plainly at that time.
And indeed if he had not been the true
Godi and in that Senfe one with the Fat her y
Vfc may jufUy fuppofe, that he would upon
this occafion have denied himfelf to be true
Gody and thus roundly renounced the Conclu^
Jion itfclf which they pretended to draw from
bis
I
S^ ^f *^^ Name Son of God, Qu. I.
his Words, as well as he did deny the Jnfi-
nefi of their Confequence^ from his calling
himfclf the Son of Uod, And therefore fincc
he di|d not renounce the Conclujton^ we may
reafonably infer that he was the true God:
But ftncc he docs deny the Juftnefs of their
Confequence^ we may as reafonably infer that
his meet calling himfelf the Son of God docs
not prove nor include his Godhead y which ap-
pears plainer under the next particular.
I fay therefore (3.) The chief Dcfign of his
Anfwer, was to refute the Calumny of the
Jews, and the Weaknefs of their Inference^
by fhewing that the Name Son of God^ dorh
not ncceffarily fignify one equal to God; but
that the neceffary Senfe of it here can rife no
higher than to denote one who was nearer to
the Father, and ^^isfanBiJied^ fealedy andfent
by the Father in a way fuperior to all former
Prophets, Kings and Magiftrates, to whom
the Word of God came^ and who, partly on
this account, might be called Gods.
Prophets or Kings, fudges or Doftors of
the Law were called Gods, and Children or
Sons of the moft High, in Tfal. 82. 6. and
in other Places of Scripture, becaufc they came
from God, they were commi (lion *d by God,
and carried with them fomc Reprcfcntation of
the Wifdbm, Power, Authority, and Domi-
nion of (jod in the fight of Men. Now out
Lord Jefus Chrift, the Mefliah, the great
Prophet, Judge, Dodoc or Teacher, and King
o(
i(i«eft. I. as given to Chrift. 5 9
of his Church, came forth from Go J in Hear
ven, in a literal and more eminent manner,
was fent by him into this World with a high-
er Commifllon, and reprcfcnted more of the
Wifdom, Power, and Dominion of God than
any former Kings or Prophets ever did 5 and
if they upon this account were dignify 'd
with the Name or Title of Gods^ or Sons of
Gody much more right has the Meffiah tq
this Name or Title.
The Argument which our Lord ufcs is a mi^
nori ad majus 1 he puts the Reafon of his
more unqucftionabic and fupcrior Right to this
Title, upon the Superiority of his Charaftcr
and Million, or his more immediate Com-
miflign from the Father. His Words might
be paraphrafed thus : They who were origi-
nally in and of this World were made Pro-
phets, Teachers or Kings, meerly by the Word
pfXjod coming to them^ and giving them
Commiflion, either by the ordinary Direftions
pf the written Word, or (at beft) they re-
ceived their Authority from the Word of God
coming to them * by fome Voice or Vi-
fion,
* Our Lord knew that he himfelf was the divine Logos or
WorJ of God, and 'tis likely that he ufed tlicfc Words, To
^jobom the fVordofGod came^vvi'^ this View and Meaning in
his own Mind : '* Sorely if thofe are called' Cods, to whoQOL
•* the Dintine Logos or IVord made a Vifit from the Father,
. *' the DMm Logos himfelf who came from the Father may
" be well called the Swn of God mx!tiO\xl Blafphemy.'* But hb
did not think fit to exprels himfelf fo plainly to the Jewos at
that time, tho* he has left it upon Record in his Gofpel for oar
Qbf^rvatioD and Inftradion* ^^
6o Of the Name Soq of God, Qj?. I.
fion, (bme divine Mcl&ge or Infpirjtfion^ and
yet they had the Title of Gads given them.
Therefore the Meffiah who was not originally
of this Worlds but was with the Father^
who was faniiifiedy i. ۥ anointed with the
Spirit, or fet a-part by God himfclf, who came
forth from the Father in Heaven, and \j^fent
immediately by the Father into this Worlds
may furely be called the Son of God without
danger of Blafphemy. If they arc calKd Gods^
the Mejpah may well be called the Son of
God.
And he confirms the Argument thus : The
Scripture cannot be broken^ i Jw»a7«i xu05y«i, can-
not be contradiifted. As he who a6ts con-
trary to a Precept is faid to break it^ >^'-f^*%
fee Matt. f. 19. jj^ohu f. 18. and 7. 23; So
he who contraJiifs ' an Affertion of Scrip-
ture is properly faid ^^'"^ to break it. There-
fore, fince the Scripture which can t be con-
tradided, calls thofe ancient Rulers,Xeachers or
Prophets Gods^ as well 'Si^Sons of God, Mt "who
is appointed the moft glorious PFOphet and
Ruler, might have been juftify'd by the Lan-
guage of Scripture, if he had afTumed the
Name God to himfclf^ in dired and exprefs
Language, and much more abundantly is he
juftificd when he has only cail'd himfclf the
Son of God.
And indeed 'tis worth our Obfcrvation here,
that tho' the Jews built part of their Accu-
sation upon his faying, / and tny Father are
one.
Queft, I. as given to ChnA. 6i
0nej ye/us dots not dircftly anfwcr to thofe
Words, nor undertake to vindicate or explaia
tiiem ; becaafc lie might dcfign in tiiofc Words
to intimate his Gddhead or his Onenefs with
Gad the Father: Therefore he negicftsand
drops this part of the Ground of their Charge^
and applies himfelf intirely to anfwer their
Accufation, as it was built upon his calling
God his awn Father^ and himfelf the Son of
God: And this he did becaufe he knew that
this Kame did not neceflarily imply Equality
with Gody and fo he could boldly tefute their
Inference and renounce the Charge.
Yet it (hould be dbferved alfo, that before
Chriji leaves them he leads them to his God-
head, /. e, to his moft intimate Union with
the Godhead of the Father, 3^. 38. That ye
may know and believe that the Father is in
me and 1 in him ; that he and his Father
are anei^ as he before expreH: his Godhead. ^
Thus r have explained myfelf at large in
what I think to be the very Scope and Force
of our Saviour's Argument 5 and indeed if we
take the word Son of Gad to fignify necef-
farily in that place an Equality with 4he
Father j we plainly take away the Force of
our Saviour's Argument and Defence, and we
leave the Accufation of the malicious J^^wj in
its (ull force againft him ^.
In
* The Learned Dr. Waterland^ whofe Zeal for the Deity
of Ghriil» and whofe Skill in the Defence of it, arc fuffici-
•ntl/ known ; himfelf confeffes that the Jews c^uld not from
Chriills
6 a Of the Name Son of Gody Qu. \i
In (hort, our Saviour's Anfwcr muft necefla-
rily mean one of thefe two things, {viz.)
Either when he called himfclf fi&^ Son of
God, be did deHgn to let them know that he
was equal to Gody but that he was no Blaf-
phemer, becaufc it was a great Truth :
Or he defigned to tell them, that his Words
did not necefTarily %nify that he was equal
to God, and therefore he was no Blafpbcmer ;
that their Inference was not ;uft, and that they
carry'd the Charge further than his Words
would bear. One of thefe two mud (I think)
be our Saviour's Defign.
Now that he did hot defign the firft of
thefe, /. e. to (hew that he was equal to God^
feems evident to me^ becaufe his Anfwer can-
not reach this Senfe s and if {trained to this
Senfe,'tis very obfcure and far-fetch'd : It might
alfo have been fpoken in much plainer Lan-
guage twenty ways, if it had been hi^^Defign
to tell the Jews^ that he was equal with
God i and he would doubtlels have proved
it by plainer Citations out of the Old Teflor
menty which affcrt the Divinity of the Mejfiah^
had it been his Delign to declare and main-
tain his Godhead at that time.
But if we fuppofe his Defign was only to flicw
the Faljhood of their Inference ^ and that they
had drained his Words too far, then the whole
Paragraph
Chrill's invn ExpreffioM cUarly €0yin^i3 him 9/ meaning more than
that be 'was God, in the improper Senle of the IVord^ as it had -
been ufed, PfaL 82. 6. Sec his Vind.c, of ChrifTs Divimty^
Queft. L as given to Clirift* 63
Paragraph is natural, and eafy to be underftocki,
in the manner I have explained it.
From all this it will follow. That the Belief
of Chriji to be the Son of God in fome mor^
eminent Senfe than all the ancient Prophets
and Kings were, /. e. to be the glorious Mef^^
fahy is all that Chriji dircftly and plainly de-
figoed in calling himfelf the <$(?» of God ^ and
this niuft be all that was made neceflTary to
Salvation in thofe Scriptures which required
their Belief in him as the Son of God.
Thus I have made it appear that the Name
Son ofGodcsLtitiot ncceflarily imply bis divine
Nature^ muchlcfs the incomprehenfiblc eternal
Generation of the Son in one Eflcnce with
the Father. For tho' I firmly believe him to
be true God^ and in that Scnfe one with the
Father y ydt I would not place the chief weight
of this Dodrine on (uch Arguments as will
not fupport it, nor build fo important a Truth
on an infufficient Foundation.
But this Thought leads me to the next
Se£):ipn.
«
Sect. IV. What: advantage is there in
not applying the Name Son of God to the
divine Nature of Chriji ?
AFTER all, many a pious Chriftian will
^2** be ready to enquire and fay. Since you
acknowledge Jefus Chriji to have a T)ivine
Nature^ and to be truly and properly God^
V • - why
64 Of the Name Son of God, Qu. T
why have you taken £b much pains to (hew
that his Name the Sen ofGedih Scripture doci
not ncceflarily fignify either his G(?^J&^<^ or his
CoetemalOeneratim and Sonjhip ?
To this Enquiry I hope I can give ibme
fatisfaflory Anjwers, and ofFer fuch Reapms
as may juftify and fupport this Attempt, and
guard it from the juft Ccnfurcs of every rea-
fonable and intelligent Reader.
I. I was willing to fearch the true Senfi
of Scripture ifi this Toint^ and to underftmd
the Meaning of God in his Word.
Where any Expreffion is ufed fo very fre-
quently in the Bible as this Name the Son of
God is, and that in Texts of awful and folemn
Importance, which determine the things nc-
ceflary to our Salvation^ 'tis of great moment
to know the Meaning of that Expreffion, that
we may not include too little or too much in
it : and this in order to undcrftand the Scripture
aright in things neceflary to Salvation^ and to
have a true Idea of what the Spirit of God
means and intends; that we mayn't flatter
carclefi Hypocrites with vain Hopes of Salva-
tion, by foting the Mark too low, nor dif-
courage humble Believers by fetting it too high ;
and that we may not abufe ourielves by falle
and miftaken Notions, and imagine that wc
derive them all from the Word of God.
IL I was afraid fo build my Belief of the
Deity of Chrift upon feeble and infUfficient
Foundations y. and therefore I thought it ne-
% ceflary
1 1. df given to Chriil, h^
teilary to iocamine this Afgumerit which is
drawn from his Sonjhip.
Thcgrcat Do£krinc of the Godhead of out
liOrd jefus Chrijiy and Faith in him as the
true Gody has been by many Perfctns built
diicfly on this Name wh?ch is given him, viz*
the Son of God^ ind that upon thte bare Pre-
jfumption, that as a San amongft Men has the
fame fpecifc Mature with his Father, fo the
Son af Gad muft have the fame individual
tlature with his Father > but how weak this
Argutnent is to fupport fuch a Dodrine, ap*
pears in the foregoing Difcourfe. Now I
would nor have the Faith of Chriflians \n
any important Doftrine," that is divinely true^
built upon a Suppoiition that is feeble or falfe,
left the Adver fanes take occafion to infult the
Faith of Chriftians^ and to decry the Dodrine
hielf, as tho* it had no better Arguments oi^
Foundations to fupport it.
Befides, when Chriftians have built their
ownFaith andHopes upon aFoundatioti foffeeblcf
and uncertain, they are more liable to have
their Creed ftiaken, and to part with the glo-
rious Dodrinc itfclf 5 and therefore I would
pcrfuadc them rather to build their Faith on
iUch Arguments as will ftand the Teft agatnft
all Oppofcrs ; And 1 think moil of thofe
which I have made ufe of in the eighth and
ninth Propofitions of the Treatife of the
Chriftian ^o£lrine.of the Trinity may lay a
cbtun to this Charader, and will better fup*
F port
66 Of the Name Son of God, Qu. L
port this Faith than any Argument derived from
his mere Generation or Sanjbip.
III. 'Tis ncceflary as far as poffible ta remove
all Cavils from every important T)0rine of
Chrifiianity, and fuch is that of tht^eity
of Chrifi. ^
Now, if the Dodrinc of his J)eity be built
on his Sonjhipy then he muft be true God con-
fidered as he is a Son i but the Notion of a
Son in all Languages of Mankind importing
fbme fort of derivation and T^ependence^
and the Notion of Godhead importmg Inde-
pendence and Selfexijlencej fcem to carry a
fort of Contradidion in them. And this be-
comes a mighty Prejudice to the Minds of
Men againft their Belief of t\it^ eity of Chrifi^
when they are told, that he is God as he is a
Son^ or that his ^eity depends an his Sofp^
fripy i. e. his Deity is included in his derived
and dependent Chara£ber.
Thtf I will not here aflert that 4dfolute Self-
exijlence and Independence belong to every
tiling in and of God^ (for I know not what
Powers or Properties of Godhead depend oa
each other) yet I would not willingly prove the
Godhead of Chrijl from the very NanK which
feems to exclude Self-^xiflence and Indepen^
dence^ fince there are many other and better
Proofs of it^
And tho' I dare not utterly renounce all
thofe Schemes of explaining the Trinity^ which
make the Divine Natutc of Chrifi to be in an/
way
Queft. L as given to Chrift. 67
way or manner whatfoevcr derived or com'*
municaud from the Father^ (for I muft own
myfcif loft in thefc Unfcarchablcs) yet I would
hot make the ncceflary Proof of the divinity
of Chrift to depend on fuch a Not ion as in the
common Language of Mankind implies ^^-
rivation and dependence : and by this means,
I think, I better guard this facred Truth from
Ibmc of the Cavils that have attended it.
Now if by this Expofition of the Name
Son of God I remove any of the great Impe-
diments out of the way of the Arians or So*
cinians from believing the true^eity of Chrijf^
then 1 fhall account myfelf to have done
Service and Honour to that glorious Article of
our Faith.
IV. I would do fomething to take away
that Anathema and damning Sentence which
fome Parties of Chriftians who believe the
Divinity of Chrift have thrown on others,
who alfo believe his Divinity, merely for not
explaining fome particular Scriptures in the
fame vuay and manner that they do^ or for
not uftng the fame Arguments to prove his
Divinity.
Since 'tis made a TV/? for our eternal Sal-
vation in fome Places of Scripture, whether
wc believe^^j to be the Son of Gody or no j
and fince there are now, and have been in
former Ages, many Chriftians of great Piety
and Worth who doubt of the confuhfantial
Sof^p of Chfifi^ and the eternal Generation
F 1 of
6a 0/ tig Name Son of God^ Qu.1,
of his Terfin^ even the' they believe his true
and proper Godhead^ I would not willingly
encourage the Scripture to be interpreted in
fuch a miftakcn Senfe, as (hould exclude
all thefe pious and excellent Perfons from Sal-
vation, and forbid them the Kingdom of
Heaven. For they may believe him to be true
Gody and to be alfo the Sm ofGody tho' they
' do not believe his Godhead to be owing to
his Sonfiif.
There are feme Perfons who have been fo
fcvere as to pafs a condemning Sentence on
all thofe who deny Chriji the Son, conitdered
as the Son^ to be the true God. I hope they
have done it merely thro' Inadvertence^ or
becaufe they thought it to be utterly impoffible
to maintain the Godhead of Chrifi upon any
other Foot but that of his co-eternal and
confubfiantial Sonjbip. But whatfoever be
their Reafon for fuch unjuft Ccnfure, yet I
muft confefs I don't love to fee Condemnation
and everlafting Death 'thrown upon Perfons
who believe the (ame fcriptural Dodlrine of the
fDeitj^ of Chrifi that we do, but choofe to
explain it another way.
Thus fome of my Motives to thb Enquiry
art to do Jufiice to the Truths of God^ and
fome arife from Charity to the Souls of Men •
Nor is ray Zeal for the Honour of my Lord
Jefus Chrifi in the Icaft abated 5 for while
I believe him in his complex Perfon to be
both the true and eternal God, and alio the
on/^
Queft. I. as given to Chrift. 69
onfy begotten Son of the Father, and while I
profefe him to be withal the ^reat 'Prophet
and Teacher^ as well as the Saviour of his
Charch j I conceive that more Honour is done
him by fearching out that true and exaA Mean-
ing of hi? own Words which this heavenly
Teacher dcfigncd to convey 'to us, than by
perfuading the World to read his eternal
Godhead in thofe Places where he did not dc-
fign to reveal and exprcfs it to Men.
F3 QUESTIOK
I
70 fTias Jdjis in k$s Lift Qji. It
QjJ E S T I O N n.
Did the Difciples of Chrifi fully he- .
lieve that he was the true God during,
his Life-time^ or not till after bis
Death and RefurreBUqn f
IN order to folve this Qucftion, let us make
thcfe following Enquiries, viz.
L What Notion the l^^ews had of thcif
MeJJJah in gcnerah
II. What Ideas or Notions Chriji taught;
his Difciples concerning himfclf.
III. What Apprehenfims or Notions the
Difciples received and imbraced concerning
Cbriji.
IV. What Indications they may be fuppo*
fed to give tending toward the Belief of his
Godhead.
V. What Indications they give of their
Ignorance or Doubt of it, or at leaft what
Evidences there are oi the FluSuation and
Uncertainty of their Faith in that matter.
Now, by balancing thefc things one with
another, we may at laft come to form fbme
tjrue Judgment about the pceient Queftion.
Sect.
Queft. II. owned to be true Godf 7 1
Sect. I. The Jews old Opinion coneeming
the Meffiah,
i: TJ/'HAT Notion had the Jews inge-
^^ neral concerning their Mefliah ?
Anjw. Tho' the Old Tcftamcnt furnifhed
them with fufficient Prophecies concerning his
divine and humanNature,his fpiritualKingdom^
jiis Sufferings, hisPcath and Rcfurredion from
the Dead, yet fo wretchedly blinded were they
with the corrupt Glofles of their Teachers,
and with their own foolifli Prejudices, that
they did agree in no Notion concerning the
Mejftah more, univerfally than in thefe falfc
and miftaken ones, viz. That he was to be a
glorious temporal Prince, that he was never
to fufFcr, nor to die, and confcquently not to
rife again, and that he was to exalt their Nation
equal to or beyond its ancient Grandeur, and
to raife them to a temporal Sovereignty over
all the Nations of the Earth.
And the Difciples themfelvcs were fo rooted
in thefe miftakcn Notions, that nothing coulcj
quite cure them but the adual Death and Re*
furrcftion of Chrifl, his Afccjnt to Heaven,
and his pouring down the enlightning Spirit
at the Days of Tentecoji. For we find it evi- .
dent enough, that the two Sons of Zebedee^
y antes and John^ hoped to be made great
Miniflers of State, and Jit at his Right-hand
^nd at hhJeft in a temporal Kingdom^ Mat.
99. %i. We read that when odr Lord fpoke
• ^ ? f of
* M
of his own Death and Sufferings, Veter re^
buked htm for it. Math. i6.2i. Aad npne
of them knew what his rijlngfrom the ^eaUf
Jhould mean^ Mark 9. 10. for they thought,
together with the reft of the People, that Ci?r§j^.
or the Mejfpah abideth for ever^ i. c. muft
never die, "John ij. J4. And even after the ^
Rcfurrcftion of Chriji they expedcd with fom^
Impatience the fame temporal Glory and (jran-
deur when they faid, A£{s \.\6. Lor d^ wilt
thou at this time reftore the Kingdom unto
Ifrael.
But to defcend to Particulars, and enqtiire
What opinion the ^ews had of the Nature of
their Meffiahy Who or What he was to be.
, I. They generally believed he fliould be a
Man of their own Nation^ of the Tribe of
Judahy of the Seed of ^avid^ born at Beth-
lehem, who was to be the Kir^g of ihe Jews^
and their Saviour. When Herod demanded
where the Meffiah the King of the Jews
Jhould be barn^ the chief Triejis and Scribes
told him^ at Bethlehem^ Mat. 2. f. And they
faid to him. In Bethlehem of Judah^ for
thus it is written by the Trophet, And thou
Bethlehem in the Land of Judah art not
the leaji among the Trinces of Judabj for
out of thee Jhall come^ a Governor that frail
rule my People IfraeL And when Jefus
afked the ^Pharifies^ IVhofe Son is Chrift, or
the MeJJiah? they roundly anfwcred, The Son
of David.
Yet
f^.e& n. ifvmed to he True God f 73
Yet others of the Jews vcrc fo very ignp*
rant and doubtful in this matter, that they
refufcd Jejus^ arid denied him to be the Mef
fiah^ for this very Reafon, bccaufc they knew
^ fais Birth and Parentage, ^ohn 7. 27. JVe
know this Man whence he is^ but when
Chriji confethy no Man knaweth whence
he ts.
2. They believed that he had an Exiftenc^
before he came into thf World j for we can
hardly luppofe that tfie Scribes and Priefis
fhould be fo ready in citing one part of this
Vcrie, Micah f.z. which Ihcws him to be
born^ at Bethlehem^ and take no notice of the
other part of it, a Rulfr in Ifrael^ whofe
goings forth have been from of oU^ from
everlajling. Yet it may perhaps be doubteci
k whether this Opifiion was univerfal, becaufe
' ^n fcime Inftances they were ftupid enough to
hcli^ye one part of a JZ^hapter or Period con-
» cernihg the Me£iah% Glory, and negled ano»
^her part which related to his Sufferings.
. They believed that he had fome glorious
eminent relation to God. This appears
jftom the Name of Honour that the MeJ/iah
w^ univerfally known by amongfl them, viz.
The Son of God. The Scribes, the Pharifees,
the Pricfts, and all the Jews^ talk'd with our
ILord Jcfus freely about the Meffiab under this
N[ame and Title, as being the common Name
of thq MeJJiah^ and perfectly well known a-
jnoogft them, viz. that the Meffiah was xht
Son
74 ^^^ Jefus in bis Life Qu* IL
Son of God in fomc Ibpcrior and more excel-
lent way. When Philip told Nathanael^
John 1 . 4(J. We have found him of whom
Mofes and the Prophets did write^ that, is,
the MeJJiah i Nathanael being convinced that
ye/us was he, prefently falutcd him by this
Name, Thou art the Son of God, thou art the
King of Ifrael.
4. The Prophets in the Old Teftament fre-
quently intimate the 'Divinitj of Ckriji s and
fome few of the ancient Jews might probably
believe that he was the Memra^ or Word of
the Lord, the Shekinah or glorious Habitation
of God, of which the Chaldee Varaphraft
fomctimes fpeaks. Dr. Allix in his jud^nent
of the ancfent Jewifti Church again^ the
Unitarians, fccms to be too pofitivc and tri-
umphant in this point, that this Memra or
Logos to which the Chaldee ^araphraft zr
fcribcs the Creation of the World, and the
Government of it, and particularly of the '
Jewifh Nation^ is the Mejftah in their Scnfc*
Mr. Nye and others utterly deny it. But
the excellent Mr. Robert Flemings in his
Difcourfe of Chriftology^ Vol. I. p. 136,
144. very judicioufly follows a middle Path,
and tells us, *^ That he did not find one of the
many Citations ufed by Dr. Allix that .
feem'd to neceifitatc our Judgment this
way. Therefore he run thro' the Targums
kimfelf in thofe Places where he thought
it moft probable to find what he fought, -
'* an4
€1
€t
U
^eft. 11. owned to b$ True Godf j^
f and yet could fiad but few Paflages that
^* feemed very plainly to relate to the Mejiab J'
Upon which he concludes, '* That tho' the
V wpr4 Memra is fomctimcs ufcd for the
" ^effiah^ yet \\% much mojre frequently ufed
*.^ in other Scnfes, arjd that xYicJewi/bMemra
a^d Meffiifhi ^it (j^oken of fpnietimes as two
f diftinft Beings or Perfons */'
]But what doubtful Hints or plain Eviden*
ccs foever there might be from the Books of
the Prophets or thcfc Paraphraftical Authors,
that Chrijit was to be the true God^ yet the
^ews \n Chrifi*^Xva\& did npt gepcraliy be-
lieve it: And itho' fome learned Authors have
aflerted it, yet I never faw it proved*
Siirely if the Tharifees had but embraced
thi3 Opinion, they could never been at a lois
to have anfwercd our Lord "Jefus^ when he
ask'd them, Mat. 22. 43, 45-, 46. If Chrifi
ffe "Davids Son, how doth he in Spirit call
him Lord? It was plain by their Silence and
ConfuHoOy that thpy did not believe his God-
head.
^ Mr. Sliming in tha( place tells ut. that tho* he could not
find the word Memra and Meffiab ufed as explicatory of one
Another in thofe Places which are plainly prophetical of Chrifi^
yet he (iippofes the Reafon might be this, that Memra denotes
Cbrift wirn relation only to his Divine Nature before his afluming
huhian Nature, jand Meffiah denotes him only as he was to appear
THtbly ana become Man ; therefore it was hardly poffibk that both
theCe Words (hoold be ufed of ham at once. See Cbrifiology^
V^. I. p: 143. Thus *tis evident that Mr. Flammg learned
itfcer this Notion with a feenring Inclination to find it true, yet
lie could not ftid fo great and imccmtefted Evidcnoe of i^ ;ia
to fiippofe that the andeht Jiwt senerally embraced thi» Qpl*
nion^ that the Mmrm o)r W%ri ef Gid wu the fiyne with dic
y
76 Was Jeflis i» his Life Qu. II.
head. Bifliop Bull is of this mind as well
^s Dr. mitby. Sec Bull's Judic. Reel. Cath.
jfcc.. c. I. §. 13. and Whithfs Commtm.
In (hort, their Notions of this Matter were
£0 very confufed, fo uncertain, fo inconfiftcnt,
and (b various, that they ciannot be reduced to
any certain or fettled Scheme of Sentiments.
Sect. II. fp^at Ideas did Chrift give his
"Difiiples ^fhimfelf.
II- T Proceed now in the ficond place to in-
* quire, what Ideas or Notions our Lord
Jefus Chrift taught his ^ifciples con^cerning
himfelf.
!• He takes particular Pains upon many
Occafions to (hew that he was fent ftot^ God^
or received Commiffidn from Heaven to teach
the Doftrines which he taught, arid to per-
form thofe glorious and furprizing Miracles
which he wrought, to confirm both his Doc-
trine and his Commiffion. This is fo large*
ly infifted on in the fifth, f?xth, and follow-
ing Chapters of the Gofpel by St. John^ that
I need not cite particular InAances.
2, He proves by moft infallible Evidences^
that he was the MeJJiah^ the Saviour of
Mankind: and he endeavoured to lead his Dii^
ciples out of their ot^ji national Prejudices^
and to give them a jufter Notion of the Of»
fice of the MeJJiah^ and his fpirituai King-
dom. This he did in fcveral of his Dif-
courfcs. But
Queft. II. owned to be True Godf 7 7
But as to the Proof that ha him(elf was the
M^ffiah^ he did not labour this Point fo
much by any long or dired Difcourfes on this
Subjed, as by his preaching Grace and Duty,
fo as never Man fpake before i by his Mira-
cles and his Appearance upon all occafions,
with the Marks and Charaders of the Meffiah
upon him. To prove this, I ihall giVfe but
one Inftance inftead of many : When Johti
the Baptift ient his Dilciples to afk him whe-
ther he was the Meffiah or no^ Matth. 11.3.
Art thou he that Jbould come^ or do we look
for another 7 our Lord anfwercd them* on-
ly, by bidding them tell John their Maftcr,
that the Blind received Sights the Lame
walky the T^ead are raifed^ and to the Toor
the Gofpel is preached ^ and let John and his
Followers judge by the(e Characters whether
1 am the Meffiah or no. Tho' I cqnfcls
there are two or three Occafions alfo which
he -took to profefs himfelf the Meffiah in di-'
rcdt and plain Words, John 4. . 29. and p. 3 7. .
3* He often takes occafion to declare, that
he had a Being before he came into this
IVorld. }ohn 3. 13. No Man hath afc end-
ed up to Heaven^ but he that came down
from Heavenj even the Son of Man^ &c.
J ohn 5.38. 1 came down from Heaven not to^
do mine own Willy but the IVtll of him^that
fent me. f.^i. I am the living Bread.
which came down from Heaven. John 8* 14^-.
/ know whence I came and whither I g^f
]ohn
1
^S JP^M Jeiiis in bis Life Qtt. It
John i(J. 28. / came forth from the Fa-
ther^ and am come into the World 5 again^ t
leave the Worlds and go to the Father. And
his Difciples underftood him in the plain lite-
ral Senfe, f. 2p. for immediately his Difcipld;
faid unto him, Lo^ now thou Jpeakeft plainly^
andfpeakejl no Tarable. John 8, 5-8. Verily
I fay untoyoUy Before Abraham was^ I am.
And in his Prayer to his Father, John i j. f .
Now J O Father y glorify me with thine own
f elf with the Glory which I had with thee
before the World was. f. 24*- My Glory which
thou haft given me^ for thou lovedfi nte be-
fore the Foundation of the World.
4. He affumes to himfelf the Character of
the Son ofGody and that in a more eminent
and fuperior way than Men or Angels are the
Som of God I for he calls himfelf f)&^ only be--
gotten Son of God ^ Johr^ 13. 16, iS. The be-
loved Son of God, jfohn f . to. which he al-
fo took care that his Di(ciples (hould know,
twice by a Voice from Heavens Luke^^. 22.
at his Baptifm, and Luke 9. Jf. at hisTranf-
figuration. He told them alfo that he was
fuch a Son of God as knew the Father fo as
none beftdes knew him^ Luke 10. 22. fuch
a Son as that the Father Jhowd him all things
that himfelf did, ]ohxi f. 20. and xhoxwhat-
' foever things the Father doth, thefe doth the
Son likewtfe, f. 19. that the Father has
committed all Judgment to him^ that all
Men Jbould honour the Son as they honour
the
Qiieft. IL oimed to be True Godf fg
the Father^ f. 22, 23. and that the ^ead
JflBuldhear the Voice of the Son of God and
live i and as the Father hath Life in him-
felf fo hath he given to the Son to have
Life in himfelf: which things cannot be
fuppofed to be fpokcn of any mccr Creature,
arid therefore by this fort of Language, he
gave fome Intimations of his Union with
Godhead, or his Divinity, tho' the meer Name
Son of God be not conftrucd to fo divine a
Senfe.
f • He fometimcs takes opportunity to ac-
quaint them with his moft intimate Union or
Onenefs with the Father-, and his peculiar
Communion with him. For when he fays,'
John 10. 29. My Father^ who gave me my
Sheefy is greater than all ,• yet he adds in
the next Vcrfe, / and my Father are one :
which 1 think are Intimations of a fuperior
and inferior Nature, and that the divine Na-
ture of the Father was in him. This alfo
he difcovers in fome other places, John 10.
38. Believe the fVbrks that 1 dOy that ye
may know and believe that theFatheris in me
and I in him. John 14. 7~ii.If ye had known
me J ye would have known my Father alfo :
and from henceforth ye know him^ and have
feen him. Thtlip faith unto bim^ Lord.Jbew
us the Father y and itfufficeth us. Jefusfaith
unto him J Have I been fo long time with
yoUy and yet haft thou not known me^ Thi^
tip i He that hatb feen me^ hath feen the
Father^
<<i. » »
\
^,
i& Was Jefus in hh Life QU; ifc
Father % and h&m fayfi thotlj Sif€i3irils thi
Father? Believeji thou mt that lam'ffithf
Fatherland the Father in we? The Wards
that IJpeak unto fou, J /peak not of myjetf:
but the Father that dwelleth in me^ he dotb
the Works. Believe me that I ant in tht
Father^ and the Father in me t or elfi be-
lieve me for the very Works fake.
6. There are alfa fcvcral other IntirAationtf
that our Lord gave of his ^ivinity^ tho' it
was not the Dodtrine that he thought fit at that
time to teach in plain and exprefs Language.
When he tells them^ that *where two or
three are gathered together in my Name^
there am I in the midfl of them. Matt. \%.
lo. the Greek words are ^>cfr «r^4, which
feem to denote a divine Omniprcfencc. When
he fays to ^eter^ I will give unto thee the
Keys of the Kingdom of Heaven^ Matt. 16.
14. it Ibunds God-Ukc. When he promifes
the Difciples, / will give you a Mouth and
Wifdomy which all your Adverfaries Jhall
not be able to gaiji-fay , Luk. ^\. ijr. \Vlicn
John 2. 19. l^eftroy this Temple and I will
raife it up in three days s he imitates divine
Language fo much^ that- ic might have led
the Difciples onward to the Belief of his
Deity.
His aBive Behaviour and Condu6i in fe-
viral hiftances was fuch, as there is fonie rea-'^
fon to think he would fcarce have pradifcd,
had henot been true Gods iuch as his taking
^ frequent
iiudk. II. imted to be true. God f 8 i
frtqucnt oCcaHon to flicw that he knew their
Hearts akd their Jecrit Thoughts $ his God-
'like wdy in 'working fethe of his Miracles y
Which ftems to be the very fame which aGdd
incarnate would hav€ ufed : his Sovereign and
Godlike ma^nner in eafting out ^evuSy and
iiis conveying miraculous Gifts^ in the fame
Way that God himfelf would probably have
done i and his giving the Holy Spirit to hii
^ifcrpleSy in fueh a manner, 5^^A» 20. 21, 22,
As my Father hath fent me:, fo fend I yon 1
and when he had thus faid^ he breathed on
them J and faith unto them, Receive ye the
Holy Ghoffj Which fcems to be ah Imitation
of God creating the human Soul of Adant^
Gen. 2, 7. He breathed into his Nojirils the
breath of Life^ and Man became a living
Soul Tho'- it muft be noted indeed that
this was after his Refurrcftion, and fo comes
not within the teach bf mjrprcfcnt Enquiry.
His Vaffive Behaviour alfo was fuch aa we
can hardly fuppofe he would have pra^ifcd,
had he not been God 5 for he admitted Ter-
Jons on fcveral occaftons to worjbip him^
iD/hich we find both Angels and ApoiUes ai-
v^ays forbid, left they fliould fccm to aflfume
the divine Prerogative and Honour : He did
not deny his Godhead when the y^'wi' charg-
ed hinvwith afliitaing Equality with God,
(&c. leveral of which Circumftanccs, both of
the aftivc and pallive Condua of our Lprd
"J e fits Chriji^ arc fct in the fair eft and ftrong-
G eft
*
8j| Was Jcfus in Ms Lift Qu. H.
eft light towards the Proof of his Divinity, by
Mn H^bes in his two Effays on that Sub-.
jeA. And fome Parts of the Argument feem .
to carry great Weight and Force widi them }
bot I would not venture to lay the whole
Strefs of the Caufe there.
Thus tho' our Bleflcd Saviour did not plain-
ly and expreflly declare that he was the true
and eternal Godi for his divine Prudence
did not think it proper to es^efs his Goc^
head in fuch dired and glorious Language
at that SeaTon *s yet by all thefe Methods of
Speech^ and by this divine Condu£k of his^
Which I have dcfcribed in the three laft Parti-
culars, he feems to have given abundant Inti-
mations that his htman Nature bad a pecur
liar Union to^ and Communion with God*
head: But itnce the Kew Teftament h •
complea^
* *Tb no wonder diat (W Sarioar did not Mtf and pob-
Ikkly dedare hit rwn GUhud in pkin and ,cxprds Langoge,
when he did not choofe to declare himfblf tlie mkjmb in focb
an evident manner of Speech, bat very fckkMn, and that privately
too; tho* the Dodrine of Us Mijfiahjhif was then of fo mnab
moie Importance. «
But there ar« many fpedal X^^/^ivi alfo which mightbe^ven..
why our Lord 9i^did notpfocfaun hii Own GUbutddmo^
the time of his Miniftiy on Earth. I ihall mention bat one that
is evident and fulieient, (o/fas.) thathe mnft have done itdthcr
nmtb fJaim mid ihtvittciHg Proofs of it or <witbo9i iUm, If he
had only aflerted it pbumy, wtboui comniuing Proof , he had
hailen*d the Malice of xhcjnvs to put him to death for filaf^
phemy^ bdfbre he had fulfilled all his defi^ned Minifiry upon
Earth. On the other hand, if he had given moji co^wmcm^
Proofi of it while he aiTerted it, the Jtws and GeniiaMm
been reftrained fiom putting him to death at all ; for St PmuI
telb Uf cxprcfsly, i Cor. z. 8. Had tkt Primet of ibis Wori^
known //| tbey^yoouUnot bOvt eruciffdtbo Lordo/Ghry.
2
Queft.II. mned to Be True God P 83
compicat, we can undcrftand thofc Hints bet*
tcr than his Difciplcs could in that day.
And tho' he did not ufc thefe Words, that
Je/us the Sm 0/ Man is ter finally united
t0 the divine Nature^ yet he laid fo much a«
in our Apprehenfion now amounts to this
Senfc^ when he faid, I and my FMher are
ene. I am in the Father^ and the Father
in me. The Father who is in me deth the
IVerki. He that hath fien me^ hath fien
the Father^ Sec. i. e. he hath feen the Gioqr
and Power, and Grace of God the Fattier^
whofe divine Nature or Godtiead is alfo in
the Son^ and dwells in me bodily. And
tho* we can never tell exadly what makes
the fetfinal Unien between the divine and
human Natures in Chrift \ yet perhaps this
. may be a juft Evidence of a perfonal Unien
with the Giodhead^ (viz.) when the Actions and
Chara£kersand Sufferings which C&r{/? perform^
cd and fuftained, might be properly fald to be
performed and fv^incd immediately by God
himfelf. But I much queftion whether his
Difci(des in that day did certainly infer fO
much from thefe Words.
Sect. III. ff^at Idea the 'DifcipUs had
of ChriO.
I
Come now to confider what ApPreheik
fiens or Notions the fDifiifUs did receive
concerning our Lord Jefus Chrift in his own
l,ifttime. Q % 'T«
84 ^asjefm in his Life^ Qu. Hi
'Tis not enough for nac here to repeat the
foregoing Heads, and (hew what Chrift told
them i for we cannot (ay the Difciples under-
ftood and effeftualiy learn d all that our Lord
Jejus Chrift taught them. 'Tis evident in
many Places of the Hiftory of the Gofpel,
that he fpoke feveral things to them which
were above their prefent Apprehenfion i the
Spirit of God which was promifed to dcfcend
upon thetn, was not only to bring to Re-^
membrance the things that Chrift had fpoken s
but to give them a fMller Underjfanding ia
the Meaning of them. And as there were
many things which Chrift had to (ay to them,
but forbore in his Life-time becaufe they could
not bear them yet^ John i6. 12. So there
were fome things which he did (peak to them
in a more obfcure manner, by Hints and la-
timations, which they could not at that time
bear in the full Light and Glory of a divine
Explication.
But if we fearch the evangelical Hiftory, I
think we (hall find that they received and. en-
tertained the following Sentiments concerning
him.
1. They firmly \^\\tvtA that he was fent
df God. Our Lord» J^ft^s Chrift himfelf was
Witncfs to this their Faith, John 17. 8. /
have given unto them the IVords which thou
gaveft me^ and they have received them^ and
they have believed that thou didft fend me.
2. They
'■- 1
Qijeft. II. owned to he True G^df 85 ,
?. They were convince that he was the
true Meffiah : John 6. 69. We believe and
are Jure Thou art thatChrifi,
3/ That he had a peculiar and glorious
Relation to Gody that he was the Son of the
living Gody. which primarily referred to the
Dignity of his Perfpn, and oftentimes inclu-
ded in italfo his .Charadcr, or Office as the
Appfiinfed Saviour. This was the Subftancc
of i\r<^//;^»^^/*s Confeflion, y^/^» i-45>f Rab-r
bu thou art the Son. of Qody thou art the .
iT/^ of Ifrael. This was aifo Teters Con-
feffion, Matth, 16. 16. Thou art Chrijt the
Son of the living Gody which he fpake in
^he Name of the reft,. as well as John 6. 6<}.
yhere the fame Words are repeated.
4. They believed alfo that*i&^^^^ ^/» JE^.v- ,
ifience before he came into this IVorld. When
the Difciplcs told him, John i6, 30. TVe be-
lieve that thou cameji forth from God > 'tis
evident from the Context that they did not
only mean that he received his CommiJ/ion
from Heaven^ and was fent by God to preach
to the World ; but tliat he had a Being with
the tath^r before he came into this World,
as he himfelf exprcffes it, jf. 28. I came forth
from the Fat her y and am come into the World ;
again^ I leave the Worlds and go to the Fa-
ther : which they underftood in the literal
Scnfe, without Metaphors, as they themfelvcs
cxpreiV it 5 Now thou fpeakeft plainly y and
fpeakejt no Tarable or Metaphor y f. 25). And
G 3 our
86 JFas Jefus in his Life Qu. 11.
our Lord Je/us Cbriji in his Tcftimony con-
cerning them, fcems to make thefe two di-
ilind Articles of their Belief, {viz.) his 3^r^-
exifience and his MiJJim^ John 17. 8. They
have known Jurefy that I came out from thee^
and they have believed that thou didji fend
me.
f. They believed alfo that God was in m
moji eminent and peculiar manner prefent
with him^ according to the Multitude of Ex-
prefHons he had ufed to that purpofc^ of his
Fathers being with him^ and of the F#-
thers dwelling in him : and this was the Lan*
guage of their Sermons at firft, jiiis 10. 38.
jfejiis of Nazareth did great things, y^r God
was with him. But they did nor leem to
have any fixed and certain Belief of fuch a
peculiar and perfonal Union of the Man Cbrift
Jejus with the true God during his Life-time,
as to give him the Name and Title of God.
They had heard him lay, that he and his Fa^
ther were Onei but they did fcarce under-
hand his Onenefs with the Father, and Gmi-
munion in the Godhead in fo fublime a Senfe,
as was afterwards revealed to them^ for they
never called him God befote his 'Refurrec-
tion. Which brings me to the next general
Head.
Sbct.
Queft.II. twned to he Trui Ged f 87
$ B c T. IV, What Evid^fnce they gave of
believing bis tPMe ^eity.
npHE fourth thing I propofcd wasrofhew
-** what Indications the T^ifciples may be
Jitppofid to give tending towards a Belief
Of his Qodhe^d.
I. Upon fomc (pedal Occafions they wot-
pipped him. The Leper that was clcan(cd
worJbippedChriJl^ Matth. 8.2. The Ruler
that fought the Life of his Daughter, wor^
Jbipped him^ Mdxth. sfi. i^. The ff^oman of Ca-
naan worjbipped him^ f^yi%^ Lord^ help me^
Matth \f. 2f. But all this was before he
wrought the Miracle in their favour \ aid pro-
bably it itgnifies no more than a great degree
of Humility in the manner of their Petition,
perhaps a bowing the Knee^ oj: failing on thQ
Face at his Feet.
The blind AUn^ who was healed, 'xorjbip^
pedhimzXfOy when he profeft himfelf to be the
Son of God^ Jchxi:^. 38. and his Diiciples that
were in the Ship worjbipped him, when h«
walkM on the Water and fuppreft the Storm,
Matth. 14-32;, 33. *
But it may h^ doubted whether all this arUesi
to the Notion of Religious and divine fVor-^
jhip, ^nce this Word is fometimes ufed in Scrip*
turc, referring to iMfii/ or civil Honours paid
to our Fellow-Creatures, iChron. 2^. 20. They
bowed their Heads and wor^pped the Lord
G 4 ana
as Was J^fus in his Ufe: Qu* I|,
and the Kingy Matth. 18.26. The Servant
fell dawn dndworjbipped bis Lord. Rcy,; 3.
9. where CAr/^iiimfcl f fays to jhe Church at
SardiSy I will make them to come and wor^
Jbip before thy Feet. And pethaps foaip that
knew not that Chriji was God^ n>ight pay this
fort of .Worftiip to him hprc on £arth» /- e.
a mccr high degree of Revcccnce ^pd Qbcv
Jance under the furprizing Influence of the
Miracles which they heard of, or which they
faw.
When one of the ten Lepers which were
healed, came bacli, huke i %. i f . it is faid, with
a loud Voice he glorify d God, and fell down
en his Face at the Feet ^/^Chrift, £iVM^ bim.
Thanks J and he was a Samaritan. Now it
may be obfervcd here, tliat the elcanfed Lcr
per firft glorify d God^ as thq grc^t Author
and firft Caufe of his healing,^ and then fell
down on his Face in a worfliipping Pofture at
|he Feet ofX^hrtJl to give bim Thanks y as the
glorious Means and miraculous Inftrument of
his Deliverance, not knowing that Chrift who
healed him, was himfelf the true God.
Thus thcfc Perfons did riot fcem to wor-
fhip our Lord as the true and eterrial God,
with proper divine IVorjbip. Yet it fccms
probable that he would have fcarce accepted
<)f any. fuch Imitation of divine Worfhip, or
indulged any thing that had the Appearance
of it, if he had not been true God. Many,
perfons m^ght pay Chrift this high Degree c^
' . Honour
i 4
Queftj II. ■ mned to' be True God f 89
Hpoour'aod Proftration without Belief of his
Deity^ tho' perhaps he would have rcfufcd it,
liad he been ameer Creature ; even z^Comelius
VOrftiippcd Teter^ Ads 10. if. when we have
no reafon to believe that he thought Veter
was th* true God : Yet ^eter forbid it, left
it fhould have any Appearance of aiiuming
divine Dignity to himfelf.
a. Sinum Teter was. greatly furprized at the
multitude of FiOies taken at once, when he let
down his Net at the direction of C&r/^,Luk. f.
4, &c. .When he faw it, Hefeli dtrjvn at
y^/us Knees^ faying, depart from me^ for
lam a finful Man, O Lord. Which Exprc(-
lion .may feem to import, " Thou art fo ho--
** Iy,and pure, O Lord, and haft fomething
fo divine in thee, and fo much like God,
who hates all Sin, that fuch a poor ftnful
Wretch :as J amv have too much Dcfilc-
** mcnt in roc .to come fo near thee, and
?* may h^ve jiift reafdn to dread thy Pre-
" fence." Whether he might at this Scafon
have an overwhelming Glimpfe of his Divini-
ty, it is not eafy to fay : But it may be cafir
ly faid, that this Miracle alone was not fuf-
ficient to give a juft convincing Proof of his
Godhead.
3. The Apoftles feem to make a Petition to
Chrift for fpiritual Mercies in a way of divine
Worihip, Luke 17. f. and the Afojlles fatd
to the Lordy Increafe our Faiths which Ad-
drefs items to have more of the Appearance
9X
«
$6 Was Jcfii« /* l^ULife Qu. II.
of Religious WoHhip paid to him by them, I
than any other Expreffion I kaov 0f before
the Rcfurredion of Chriji^ ^
Yet fomc would qaeftion whether this Pe«
tition did evidence their firm Belief of his
Godhead : For when .they had &eii him put
forth his miraculous ^wer on the Bodies c^
Men in fuch a glorious manner^ when they
found that he knew the Thoughts of their
Hearts^ ^ and liad an inward acquaintance
with their Souls^ which appeared in feveral
Inftances, and when they iiad icen and heard
him forgpoe Sins^ ^^^tt. 9. 2. and Luke f . 20.
perhaps they might imagine ttiat God had gtven
him this fpiritual Power over their Souls, and
that he was commiiEoned to exerciie this Pow*
er (even as he commiffioned his Difcipies to
heal the Sick, to raife the ^ead, &c. Matt.
10. 8. and to forgive Sins^ John 20. 2^.) tho*
he wece not in his owiu Nature the true emd
eiternalGod. For it is remarkable, that wlicft^
he forgot f the Sins of the Man whcm he
heakd
^ The nccr J^ntwh^e $f tbnr Tiwks was not fttfident
fo prove the Divimiy o/Cbnfi, finee CkxI has been pleafed
ID tormer tima to commanicate di& Knowledge to his Prophets (
fs> i^tfif knew the Thoughts ofjer^ioam** Wife, lor God had
ttA4 him. 1 King. 14. $, & Tie Lord jkid f Mimb^ BfhoU
^ Wifi ofjiinham emitk /# ask a thing •/ thu^' C9^r. And
^iQch Ids can we (appofe the Difciplei in that day of Oaiknefi
and Inoranoe did mm thenoe inner his Deity. Yet I ' ' ~
that upreffion of GS»^, Rev» 2. z% Ti ^U know ihai I am
h wbkb /i«rchtth tit Reins and the Hearts^ oompaied with
Jer. II. 20. ^ 17. 10. rives us a eood Argument for his Ddiyr^
or that he is One with that God who featches the Hearty as hia
^uliar Prerog^ve ; but thi& was IoD|^after hk Aftent to HJeaven.
[
QgeftwIL owned to hTruiGMf f.gi
' keaie4 of the Talfy^ tho the Scribes and
fPharifees faid, H^bo can forgive Sins but
jfed ? and fo charged him with Blafphemy %
yet the Multitude only marveUed andghri--
* fied God who had given JUch Tower unto
' Meny Matt, 9. 8. Now the Multitude fpokc
hondftly the Senfe of their Hearts, but the
Scribes ftretched lus Condud to an Accufatioii
of Blafphemy.
There is a parallel Cafe in Mark^.tz,
where the Man brought his Son who was pof
feft with the l^evtly to our blefled Lord ^
Mafter^ fays he, if thou canji do any things
have conipaffion on us and help us. Here it
is evident that the Man had not fo much as
a firm Belief whether Chrift could work this
- Miracle or no, much lefs can he be fuppofed
to believe that Chrifi was the true and e-
^ temal God: then prefently afterwards he cry-
cd out, Lordy I believe y help thou mine Un^
^ belief Now the utmoft that we can reafon
oably imagine his fuddcn Faith arrived at,
was a Belief that Chrijl was able to call out
the Devil and cure his Son j yet he defires
Chrift to help bis Unbelief. Now the meet
fudden Expreflioa of this Requeft will hardly
prove the poor Man was convinced of the
Godhead of Chrift » for l^is poftible he might
mean only, Shtwthy power y and give f&me fur-
ther Teftimom to ajfft my Faith. But if he did
believe C^r/^/V Sfi/f, then we muft fuppofe
him tcanfported by a fudden divine Impulfe
beyond
1
beyond the* gcAf hi ' Faith of the Apbftles;
themfelves, and carried above the Di^nfa^lod
of that Day.."' ' ' . '. . ' "♦
4. The Difciblcs may fecm/to own his-
Omnifcicnce y^2n 16.^0. N^w we are /ure
that thou knowejl all thinp f i^z. but pro^
bably at that time they undcrftoocl this all
things in a limited Senfc (as %Sam. 14. ao.'
/ where the Woman faid the fame thing to
J^avidi {o^i'Jahm.20. Te have an Unc-
tion and know all things^ and f. 27.) For the
ntnioft Inference the Difciples make from it
was, that Jefus came forth from God. j^. 30.
not that he was God himfclf. It may be an-
other Reafon alfo \o think the Difciples
undcrftood this Word all things in a limited
Scnfe, bccaufe Chrift himlclf had told then^
bat a very little before this Time, that he him-
felf did not know the ^ay of Judgment:
Matt. 24. 36. and Mark 13.32.
Thp I thint it rcafonable for us to go farther
than they did, and to apply feveral of the;
things! have mentioned to his Godhead {viz)
his knowing Their thoughts^ \\\% forgivenefs
of Sins ^ &c. beuufe we have a full Account of
thcfe and many other Tranfiiftions ofChri/i;
and we know fo m»ich of his "Divinity and
Glory from other parts of the Bible; yet whe-
ther the Difciples in that Day did infer his di-
vinity from any of thcfe foregoing Occurren-
ces, and applied them to hiqi as to the trtte
Gody may bear a juft Doubt and Enquiry.
Queft.II. mnedioJfeTr,Uf God^ 93
f. They believed that he was the Mejjfiah^
and the Meffiah is fpoken of in feveral Places
of the Old Tefiament under the Charader and
Titles of the true God. But as we cannot find
Rutt the ' learned Dodors of that Age did ge-
tiecally underftand thofe Prophecies, or believe
the\ true ^eitj of the Mejjtah^ fo neither do
we Qqd any Hint in the Hiftory of the Gofpei
that the Apoftles thcmfclvcs before the ^eath
of^ Chrifi underftpod thcfc Prophecies, fo fai
as CO apply them to the Meffiah in that Senir ;
but.oDly thought hUP to be the. greateft of
Prophets^ and to be the. appoiaccd King of
Ift^el and their :Saviour.
6. They believed and confeffed him to be
the Son ef God I but thi^ Title docs not nc-
ceflarily amount to any more than a glorious
LUi^cnefs to God, a nearer and more peculiar
Relation to God, a fpccial Office of Meffiah-^
filipy and a more eminent Derivation of his
hdiyian .Nature from Go4 than any other
Creatures, either ;Angels or Men^ who are
called the Sons of God^ could ever pretend :
This I think is made pretty evident in another
Diflertation.
Thus I have ' mentioiled the faireft and
jftrongeft Evidences tliat 1 can find of any
Degree of Faith or Belief that the Difciples
had of the Deity of Chrift during^his. Life,
add 'tis pollible they might fomefimcs have a
Qiimpfe of that glorious Doctrine.
Sect.
1
94 ''Pf^ds Jefus in bit Life Qu. II*
^ I
S E C T. V.
'Ip HEM thing I propofcd, was to (hev^
^ H^st Indications the ^ifcipUt gave
during the Life^tim^ ofChrift of thiifmif
belief of his Godhead^ or at leaft of the un-
certainty of their Faitb^ in that Matter.
I. If they had a firm and fltady Belief
that he Was the true God, furely we Ihould
have found them upon fomc ocCafion or an-
other evidently exfreJUmg their Fmtb in this
matter^ both for their own and their MaA
ter's Intercft and Honour $ fince we never find
that he forbid them to pnblifh this to the
Woridy tho' he did forbid tliem to pnbliih
ibme of his Miracles, liis Transfiguration, his
own Prophecies of hisDeath, Refurtefticm and
Afcenfion, ^c.
And if they had not thought proper to pub- ^
iifh to the World, that their Mafter war the ^
true God, yet we have mudi Reafon to dijffdSc
that, if they had believed it, they would upon
ibme Occaiion or ottier before his Death, have
addreft iiim as Thomas did after lus Refurrec-
tion, Mf Lord and my God. « |
We cannot but fuppofe alfo, that amongft .
their many Doubts and (^ries, they would
have asked liim this obvious find important
one. How could ho bo God^ and his Father
be God alfo, ^aidyet not two Gods ? Bat W€
find nothing of this kind, tho' they put many
/
\
Queft. II. €wned to he True God f 95
a Qucftioa to him both of le(s Difficulty and
lefs Importance.
Nor do wc find that they talked of him to
the World under any Charalier of Godhead ^
But on the contrary, we always find them (peak-
ing of him as a Man, aAd that not only in his
Life-time^ but jufl after his Death too, as a great
Yrophet that was rifen up amongji them^
Luke 24. 19. Jefus of Nazareth a Trophet
mighty m Word and ^eed before God and
authe Teople.
2. If they had bef^ved him to be the true
God that made the Heavens, and the Earth,
the Winds and the Seas, they would never
have expreft fo much Surprize and Wonder
at his rebuking the Wind and bidding the
Sea bi calm. Luke 8. 24, 25. They being a-
fraid, wondered, faying one to another^ What
manner of Man is this ? for he commandeth
even the Winds and Water, and they obey
him. I confcfs the word Man is not in the
Original; but ftill their Wonder at the Obe-
dience that was paid him by the Elements feems
an Argument that they did not believe him to
be the Almighty God that made them. .
Now this IS not the firft time they were thus
aftonifh'd and furpriz'd 5 for when Simon Te-
ter, a good while before this let down his Net ^
at the Command of Chrift, and inclofedagreat
Multitude ofFijhes, he was dflonijhed and all
that were with him^ Luke f . ^. And if any
of them may fcem to have a Glimpfe of his
Divinity
96 Was Jefus ifi his Life Qn* II.
Divinity on this Occafion, yet they had for-
got or loft it again, when in. chap. 8. they were
as much furprized at his rebuking the Winds
and the Waves.
You have another Ihftancc of this kind,
Matth. 21. 1% 2o. And when the T^ifciples 1
faw that the Fig-tree which oar Lord curfcd,
prcfently withethd^ they marvelled^ fiyif^g* \
Haw foon is the Fig-tree withered away I
And this was not long before his Death nei-
ther, wheo we may (uppofe their Knowledge
was moft advanced s whereas the Difcipies
would never have marvelled that he could dc-
ftroy a Fig-trec by a Word-, if they had believed
him to be that God who made all things by
his Word.
J. If they had believed Chrift to be the
great and glorious God, they would not have
treated him with fuch an indecent Roughs
nefsy as they did upon fome particular Occa-
fions 5 as Matth. if. 33. when Chriji faid, foe
would not fend away the People f aft ing, left
they faint in the way, the Difcipies made
him a very rude Reply (to lay no worfc of it)
when they anfwered, Whence Jhould we have
fo much Bread in the Wildernefs to fill Jb
great a Multitude ?
Another Inftance of this kind appe^crs ia
their free and unbecoming Addrefs to JeftiSy
Matth. If. 12. Then came his difcipies and
faid to him, Knoweft thou that the ^hart-
fees were offended after they heard this
Saying ?
QhJl. mnedto he True God f gy
Saying? without fomuch as J/r, t^vMaJier to
pref;ice it. Whereby it is plain, they either at
that time doubted whether he knew what Of-
fcn.cjp the ^harifeis took^ or clfe they gave
him t Reproof for fpcaking fuch things as.
ihould offend the Vharifees^ and a Caution
Jed he did it again. But either of thefe Sup-
poHtions fufficiently maoifeft they did not be-
Jicve him to be the true God.
So when he fpakc of hisDea^hand Refur-
rcdion, Matth. i6. 22. it is faid, Teter took
him and began to rebuke him^ fiyi^g> This
Jball Tigt be unto thee^ Lord. Now we can
hardly fuppofe that "Veter would have been
fp free as to take up fuch Language to his
great Creator^ and to give fuch a rebuke to
his God.
, I might add a! fo, that tho'tlie Virgin Mary
under the Influence of Rapture and Infpira-
tion expreflcs herfelf thus, Luke i, j^j. My
Spirit hath rejoiced in God my Sa<uiour^ yd:
if (he had firmly believed her Son to be her
God^ fhe would not ♦have chid him fo levcrc-
iy when he was twelve Years old, Lukei.^Ss
Son^ why haft thou dealt thus with us ? be*
caufe he ftay'd in the Temple, and was left be*
hind, when they travelled homew;ard*
4- If they had thought Jefus Chrtft was
ihe true God^ they would never have tryed
to entertftin the Curiofity of their Majier^
d^y Jkowing him how magnificent the build-
ings of^ the Temple were^ • Mattli. 24. 1. His
H ' "Difciples
}
98 l^as JeCus in its Life Qt.ll
^ifciples came unto him for tojbow him the
Buildings of the Temple s and one of them
faid to him, Mafler, fee what manner of
Stones and Buildings are here^ Mark. 13. i.
and as St. Luke cxprcflcs it, How it was
adorned with goodly Stones. They moft needs
know this was but a poor Entertainment to
pleafc that glorious Being, who had form-
ed and built this Earth, and had fpread abroad
the itarry Canopy of the Heavens.
f. They had frequent Opportunity of ob*
ferving that Chrift knew their Thoughts, and
on this occafion they once took notice, John
16. 30. ^v\Afaidy Now we are Jure that thou
knoweft all things. Now if they had been con-
vinced that he was the true God^ they would
certainly have declar'd their Senfe and Faith
of his Godhead, and not have contented
them/elves with this poor Inference j Bj
this we Relieve that thou aamefi forth from
God^ i. e. Thou hadft a Being, or didft dwell
with the Father, and art come from him.
And even when they arofe to this degree of Be-
lief, our Lord takes notice, that their Faith had
not been very long advanced fo for as this,
or at lca(l, it had not been long eAablifh'd and
firmly rooted in this Point : For ;^. 31. Je/iis
anfwered them^ T}o ye now helieve ?
After all» 1 miglit obferve this alfo concern-
ing Martha arul Marj^ who were well ac*
qua in ted with Jejus, and for whom he had a
peculiar and fpecial AfFeftion (as well as for
Lazarus
Queft.ll. owned io he True God f :^^
Ztfjs^rir J their Brother) John 11.6. and he
had fo far acquainted them with his Perfon and
Office, that they believed him t9 he theChriJi^
or*Mefnah, the Son of God which Jhould come
into the IVorld, f. if. Yet neither of them
fpcak of any Faith they had, that he had Pow-
er in himfelf to raifc the Dead, tho' Jefus fccnis
to have urged them to it, y-. 2 f . The utmoft
Faith which they exprcfs is this, Lofdy ifthoU
hadft been here^ my Brother had not died*
t^. 2 1, and 32. and ;^. 22. 1 know that even now
whatfoever thou wilt ask of Gody God wilt
give it thee.
Upon the whole Survey of things it appears
that the Difciples during the Life of Chrifi had
not arrived to any firm Belief of his Godhead i
* And if at any time they had aGlimpfe of his
' Deity, it fcems rather tobe\inder the Influence
of a Surprize and Rapture^ beyond the level
of that imperfe^ Difpenfation, and beyond the
common Exercifc of their Faith in that day.
And indeed Thomas feems to be under the
Power of fuch a divine Rapture^ when even
after the Rcfurredion of Chrijt he was fa-
voured wi:h fo fcnfible a Conviftion, and he
cried but, My Lord and my God s which is
the firft plain and certain Indication of any of
the Apoftlcs believing the ^eity of Chrijt.
Thcfc things will give occafion to three
or four more ^eftions^ (viz.) ^
Queft. I. ' "Did the l^ifciples believe him
then to be a mere common Man ?
H a Aafw.-
100 Wa^ Jefus in his Life Qu.II.
Anfw. I. No, 1 think not : For tis very pro-
bable that they were informed of his ex-
traordinary Conception^ and his Birth of the
Virgin Mary his Mother, fo that he came into
the World in a diviner way, and fuperior to
other Men, iiaving God himfclf for tlic Father
even of his FleQi : And thus the Holy thing
that was born ^the Virgin was caltdthe Son
of God, Luke i . 3 f.
'Tis probable alio that they believed that Tub*
lime and near Relation in which his Soul
ftood to God, being the Son of God in a fupe-
rior Senfe to all other Men, even before his
Incarnation 5 and that he had a pre-exiftent
State, where he dwelt with God, and whence
he came forth from God when lie came in*
to this World: Thus he was eminently the
Son of God, ^$i to his Body and h\s SouL
They alfo believed him to be the MeJJiaby
their anointed King, and the highcft and great-
eft of all the Prophets, the Redeemer oiJfraeh
and their Saviour, and that ia this Senle alio
he was the Son of God.
They knew him alfo to be indued with the
Spirit of God in a moft glorious and eminent
degree 5 or as John the Bapti/i exprefles ir, to
have the Spirit given him without meaftire^
John 3. 34.;
And they knew ^t peculiar and intimate
Trefence of the Father was with him, which
he fo often taught them in exprefs Words, that
the Father was in him and lie in the Father >
and
\
1
Queft. n. ffwmd to be True Godf i o i
and that He and the Father were one : yet
they did fcarce arrive at the Belief of ^ per fi-
nal Union of the Human Nature with the
Divine.
All thefe things joined together exalted his
Charaderin their Efteem, far above the com-
mon Level of Mankind.
§lueft. II. If they did not belicve'the God-
head of Chrift who had fuch fpecial Advan-
tages above other Men, may it not well be
doubted whether there were Jufficient Proofs
of his "Divinity ever given to Mankind befire
his "Death?
Anfw. I. By fcveral Scriptures of the Old
^Teflament^ I think the Godhead of the
MeJJiah might have been oroved, and when
they had compared thefe rrophccics with the
Aftions and Life of Chrift^ they had plain E-
vidences that he was this MeJJiah : The Difci-
ples tliercfore might have had reafonable ground
to have inferred this Doftrinc of his Deity.
But fo ignorant was that Generation, fo over-
run with national Miflakes, fq unacquainted
with Scripture, and the true Meaning of it, that
the Aporfles in that Day did not believe many
other things concerning Chrijl, which were
Written in the OldTeftament in as plain and
exprefs Language as his Godhead. Such were
the Predidions of his Sorrows and Sufferings,
his Death and. his RiCng again, and his final
Exaltation : But we have Chrift's own Word
for it, even after he rofc again, that they were
H J Fools
102 Was Jefus in his Life Qu. IL
Fools and Jlow of Heart to believe all that
theTrophets have fpoken^ Luke z 4. 2f.
Anfw. 2. Some of the Speeches which CAr//?
made concerning himfeif do certainly rcprc-^
fent him in too fubljme a Charadcr for any
mere Creature i which I have mentioned bc^
fore : and by fome Circumftances of his Corj-
dud, they might have found out his Godhead^
cfpecially if they bad compared them with
his Charafter as M^Jpah. But they laboured
under the Power of many Prejudices, and as
our Lord often, cliarges them, that they were
dull of Apprchenfion^ hard to be inftruftcd,
and flow to believe.
Anfw. %. Tho' there might be a bare ex-
ternal Sufficiency ip the Notices that Chrift
gave of his own Godhead for their Convic-
tion, yet thefc were made more abundantly
clear and evident to them, when according to
the Promife of Chrift, his Spirit brought to Re^
membrance^ and explained the things that he
had before faid to them : then he took of the
things of Chrift, and revealed them to his
Apoilles a$ he promifcd, John 14,, i$. and
I might add alfo, that ail thcfe Notices an4
Evidences of the T)ivinitj ofChriJi^ (land i\x
Z much fairer Light before us who have the
vholcHiftory of the Life, Death, aqd Refur^
tedion of Chrijl } and the Writings and Ser-
nions of the Apoftles, to compare with the
Writings of the Prophets \ which it was not
poillblc
Queft.IL opened to be True Goelf 103
pofGble the Difciples (hould do in fo compleac
a manner, and to fo great Satisfadion during
the Life of C^r//?, had they been never fo fa*
gactous, and never fo well prepared.
Queft. III. How could the difciples trufi
in him as their^ Saviour^ and commit their
Sauls t^ him for Salvation in his Life^time^
if they had not a firm Faith in his Godhead ?
Anfhv. The way whereby the Fathers before
Chrip were iaved, was not fo mijch by a direft
Aft of Faith on the Perfon of the Mejfflah^
who was to come, as by the dire£i and imme"
diate Exercife of Faith or Truft on the Mer-
cy of God^ as it was to be revealed in and
thro the MeJJiah in due time. Now the Dit
penfation of thofe three or four Years which
paft during tlie Life of Chriff^ was a fort of
Medium between the Law and Gofpel : and the
A£ts and Excrcifes of the Apoftlcs Faith or
Trufi and ^ependance, like that of the Patri-
archs, might be more dircdiy placed on the
Mercy of God himfelf for Salvation^ as . it
had begun to manifeft itfelf in and hyjejus the
Meffiahy now come into the World. So Si.
Teter exprefles it, i Pet. i . 2 1 . Tou who by
him do believe in God.
Tho* they were frequently called to believe in
Chrifi^ yet you find they were fo unskilled in
a dire^ Aif of divine Faith on him^ that our
Lord was fain to repeat the Command with
great Solemnity but juft before his Death*
John 14. I. To believe in God^ believe alfo
H 4 in \
1
1 04 Pf^ai Jefus in hit Life Qfi.ll.
in me: as if he fhould have faid, ** Yc have
" a long time truftcd and profcft your Faith
^* in God, and bis Mercy, make me now alifo
^* the direft Objeft of your Faith ot Trufi^
*^ as ye have made God the Father'*
Anjw. 2. Under the great Darkncfs and
Confufion of their Notions in that Scafon of
Twilight, they fometimes paid too little Ho-
nour to Chrijf^y bccaufe they had too low an
Eftcem of him 5 and fometimes the Honour
they paid him thro' the Influence of Rapture
and Surprize (tho' not too high in itfclf ) yet
it might be above and beyond the clear Dif-
cernmcnt of their Undcfftandings and their
own fettled Judgment concerning' him. Thu«
they might now and then exert fome faint Ads
of divine Faith on him, while in the main they
were dpubtful of his Godhead. But a gracious
God makes great Allowances for fuch Weak-
neflcs in Faith and Prafticf , where the divine
Difcovcrics which he makes to Men, have but
impcrfeft Degrees of Light and Evidence.
Qucft. IV. ^0€i it not follow then^ lithe
^ifdples were in a State of Grace ^ and yet
doubted of the T>eity of Chrifl \ furcly the
Deity of thrift w^s not 4 fundamental Ar*
tide in that ^ay ?
AnfiSj. I. Fundamentals are different in
diflTercnt Seafons and Times, Nations and
Ages ; for as God makes more or lefs Difco^
veries of divine Truth to Men, fo more or
Icis is ncceOary to be believed in order to Sal-
vation, J Sorely
Qveib IL . tmned'to be IrmGdtlf 1^05
Surely it was not a fundamental Article for
^eter to know, and believe the Sufferings
and ^eath of Chrtfi as a Sacri^cefor Sm^
and his Refurreif ion from the^ead^ at that
time when he rebuked our Saviour himfelf,
becaufe he fpake of his dying, Matth. 16.22^
And when none of the Apoflles knew what,
fifing from the T)ead Jbould mean^ as Mark
9. \o. yet the Belief of the T)eath and Re-
jufreBion of Chriji was certainly a funda-
mental Article, and neccilary to Salvation ia
a little time afterward ; and i^ become neccfla*-'
ry to Ghriftianity itfclf, iCor. if. 14, ij.
If Chriji be not rifen^ then is our breach-
ing vain, and your Faith is alfi vain, ye
are yet in your Sins. '
The Dodrine of the divinity of Chriji
therefore may not be fuppofed to be ^funda-^
mental Article in the time of Chrifi's Life,
becaufe we have Reafon to believe the Apo-
flles were in a State of Grace and Salvation^
before there is any fufficient Evidence of their
Faith therein : But it will not foUpw thence^
that the fame Dodrine either is or is not a
Fundamental, after it has been more fully and
clearly revealed by the compleat Writings of
the New Tefiament : And indeed a Truth
ought to be revealed very plainly and with
convincing Evidence, before it can be ever cal^
led a FundamentaL
It has been the confiant Method of Divine
Wifdom in all Ages, to comownicate to Mait
the
••
io6 tP'as Jcfus in bis Ufi Qu. IL
the glorious Difcoveries of the Grace of God
by flow and gentle Degrees, atid not to over-
whelm our Faculties at once with a Flood of
divine Light. He knows the Weaknels of our
Frame, he knows how dark are our Under*
(landings, how feeble our Judgments, how ma-
ny and great our natural Prejudices, and how
hard it is to furmount them $ and he demands
pur Belief \x\ Meafures anfwcrable to his 2)//^
coveries. It is according to thcgrowin^ Evi-
dence of any divine Revelation, and thc^r^
dual Advantages that any Man has to know
and underftand that Revelation, that God julV,
ly experts the grawingExercifes of our Faith. •
Thus that Faith which is ncceffary to Salva-
tion, conflfts of more or fewer Articles, ac-
cording to the different Ages of the Church,
and diflferent Degrees of Revelation and di-
vine Liiiht.
Thus tho' our Lord Jejus Chrijl was true
Cod when he came firft to be tnanifeft in the
Flejh^ yet the compleat Glory of his Perfoa
and the Beams of his Godhead did not difco-
ver .thcmfelvcs in a triumphant and convinc-
ing Light during the Days of his Humiliation :
and tho' It was neccffary then, to all thofe who
had clear Knowledge of his Dodrine and Mi-
racles, to believe that he was the MeJJUab {Ex^
cept ye believe that lam he^ ye fiall die in
your Sins^ John 8. 24*.) yet it doth not feem
9t that time to have been made neceflary to be-
lieve bis ^eity^ fuice the Difcoveries of it
were
Q^t^Alrtmned tobeTriieGodf 107
were but iitiperfeft, and 'tis plain that his own
Apoftles hardly believed it*
It is certain, that after the Rcfurredion of
Chrtfi^ and the Days of Ventecofty the Apo^
ftles by degrees had more divine Light let into
their Souls by the Holy Spirit, whereby they
arrived at a fuller Knowledge of the Glory of
his Verfin and his Godhead 3 yet 'tis very
probable that the Idea which I, have before
defcribed, is the higheft they attained in his
Life-time $ and that not only on th; account
of the Arguments I have ufed already, but
becaufc this Notion was fo fixed and rooted
in their Minds, that they generally deicribed
our Lord ye/us Chrift in this manner, in all
their firft Miniftrations of the Gofpel, and they
^ thought it proper to teach others in the fame
Manner as they had learned. So St. Veter^
A^s 1. 21- tells the Men oflfraeU J^fi^ of
Nazareth was a Man approved of God among
you by Miracles^ ana Wonders^ and Signs
which God did by him in the midjl of you^
as ye yourCelves know^ f. j^ whom God
has rat fed up^ having loo ft d the Tains of
"Death.
Again, A lis 3. 13. The God of our Fa^
thers hath glorify d his Son Jefus^ whom ye
delivered up^ &c. And he cites Mofes to (hew
what he was, i.ti. ATrophetJball the Lord
your God raife up unto you (f your Brethren^
like unto me. So when he preached to Cor-^
nelivsz Roman, A^s 10. 38. God hath anoint^
id
ix:8 Was ]^% inJns Life Qu.IL
ed Jefm of Nazareth with the Holy Ghofi
and with Yower^ who went about doing
good, and healing all that were otprefsd with
the ^eviU fo^ G^d was with him^ Sec.
And St. PWhimfelf preached Chrift un-
der this inferior Charader at firft^ tho' he
fame not a whit behind the chief eji of the
Apoflles in Knowledge, iCor. 12. 11. and
Cat. 2. 6. In his Sermon at jit hens y he fays^
God hath appointed a T)ay in the which be
will judge the World in Right eoufnefs^ by
that Man whom he hath ordained 5 whereof
he hath given Ajfurance unto all Men^ in
that he hath raifed him from the Dead, A£is
.17.31^ Tlius they begun with the human
Nature and the Offices of Chrift^ and the pe-
culiar aflifting Prefcnce of God with him, be-
ibrc they taught any thing o( the Myftery of
' his own Godhead or perlbnal Union with the
Divine Nature.
And indeed there is a good deal of Reafon,
why they fhould not at firft reveal and difplay
the glorious ^oifrine of the Trinity and the
Godhead ofJefuSy though they had known it
never fo well. It was not fit they fhould break
in all at once upon the blind Jewifh Nation,
nor upon the blinder <r^7a//7«, with the Blaze
<Jf Chrifi's divinity. For (to (jpeak human-
' ly) it would have fiJl'd the Minds of Strangers
.with furprizing Doubts and Scruples, and raiC-
cd in thcnti an utter Prejudice againft all fur-
ther Attention to the Gofpei, if they bad been
told
Qucft. IL owned til beTrue God 9 109
told « firft of ThreeTetf&ns who w^re each of
them the true Gody and }et all Ihree intt W9
God^. This was not proper to be the very
firft Lcflbn in Chrifttanity. The great Worfc
of the Converfion of the World was done by
degrees, as human Nature could bear. Thus Gad |
hath treated Men in all Ages^ and led them on
from Faith to Fait hy Rom. i. 17. Thus out
Lord JeJUs Chrifi treated his Difciples, John
16. 1%. I have yet many things to fay tojtou^
but ye cannoP bear them now. And thus th9 ^
Apoflles treated the Jews and Oentiles^ to
whom they peached, i Cor. 3* a. and fed
them with Milk and not with Meat, for they
were
* There is a remarkpble Infianet to this furfofe in the Confe-
rences of the Danifif Mifiionaries with the Heathens tA Malahar\
The MiJJtonary fyeaking of the Son of GoJ, the MaUharian rv-
flfd,' Who is his Son ? and is he alio God ? Mif, He is God i
bleiTed for ever. Malab. Bat pray Sir, recoUeft yourfelf, have ^
not you been juft now inveighing againft Plurality of Godt f
And now I fin^y you have yourfelves more than one ; the Father
is God, and the Son is God, then you have two Gods. Mtff\
We do not believe two Gods, but one only God > tho* at the
£une tiipe, we firmly believe, that there are three Perlbns in one
Divine EiTence ; and yet theie three Perfons are sot three, but
one God : And this we believe as a great Myftery, l^c, Ani
then be ^oes on to explain it by the Undcrftanding and the Witt
proceedmg from the Soul, which are yet really one and the
fame thing with the Soul. IJfon tvhich the Malabarian makes tidier
R^ly ; I md, /aid' hey that you, with your fubtil ways of arguflg^
ca» make a Trinity confiftent with Unity ; and if your Explica- '
tion is abfolutely necelTary to make others underftand what you
mean, pray, allow us the fame Advantage of explaining the Doc-
trine of our Religion, and putting it in the moft favourable
Light we can, for the excluding of the Abfurdities imputed to
us ? And this once granted us, *twill follow, that our Plurality
does not deftroy the Unity of God, no sxlore than your Trinity
does. We worfhip the Gods upon no other account, than be-
caufe they are thie Vicegerents of the Almighty, whofe Admi-
niftratioa
t lO ff^M Jefus in its Life^ &c. (Ju. IL
nuere not Me to bear it. Thus by flow de-
grees they led them from the Knowledge of
Jf/us^ the Son ofMan^ to the Knowledge of
jefus the Son of God j from the Difcovcry c4
Jefus the Trophet^ to the Difcovcry of Jefus
the Mejftah^ the Prieft and the King j from
the Revelation of Chrifi the Saviour of Men
to the Revelation of Chrijl the eternal Life
and the true Godi from the Dodrine of the
Vrefence of God with him, to the Doftrine of
the perfonal Union with Godhead, in whom
dwells all the Fulnefs of the Godhead bodi-
ly ^ and who is God over all bliffedfor ever by
virtue of this glorious and perfonal Union
with the eternal God.
niflnition he imploys in governing the Worlds as be did emplojr
them at the beginning, in creating and fonning the (ame. And
our God appearing among Men at fundry times under different
Siiapes, had at every Apparition a different Name given hinv
which contributed very much to the multiplying of the Number
of our Images i whereas in truths they are but diffbent Repre-
fentations of the iame God, under aifi^rent Afpeds and Ap-
pearances. See ConfereiKt Numb- 1 1 . AImc; if the jfytfiUs bad
dtalt fi imfnuUntfy nmth $bi Heathens or m>ith the Jruf^t ly
fremcbitig tie Deffritti of the Trinity ai firfi in the fmlhft Ex-
frejpent, tbty had imbara/s*d the Minds of their Hearers^ mni
expofid thmfelvit andthtir DoBrim of Salvation by Jefos the
Mefliah to fuch Dijficultios and wrangling tHJ^ations. Bm
yon find no Controvtrfies of this kind raifed in their firfi
¥reacbotign
QU£STIOM
Ill
>^\ ^^ Mu
*v\V J^^J^
QjJ E
S T I N
#A<
III.
Could the Son of God properly enter
into a Covenant with his Father to
do and fuffer what was necejfarj
to our Redemptiony without a human
Soul?
S E C T. I.
IT is granted that the Generality of cor
Chriftian Writers believe that 'twas only
the Divine Nature or Godhead of Chriji
had an Exigence before he was conceived by the
Virgin Mary^ and became incarnate \ yet when-
foever they would rcprefent the exceeding great
Love of the Father in fending his Son into
our World, that he might fu^cr and die for
us, and when they would delcribe the tran-
fcendcnt Love of Chrifi^ in his coming into
our World, and his fubmitting to Death for
our fakes, they uiually reprefent it in fuch
Language as can never agree to his Dinjine Na-
ture in any Propriety of Speech, but only to
the prc-exihent hufnan Soul of Chrift^ with
its UeiccQt into Flcfii and Blood, and the Suf-^
fc rings
fia Could ]dm cortfmt to fuffer (^l^^
fcrihgs of this human Soul for us. And 'tis
evident that the Scripture itffilf leads dktt^
plainly to fuch a Reprefeiitatipti of things ;
fo that while they are itxplaiiiing the tranicen-
dent Degree of the Love^ of God and Ghriji
to Sinners, according to^cripturc, they are led
by the Force of Truth into fuch Expreflions
as are indeed hardly confiftcnt with their own
jMTofeft Opinions, hut perfeftly confiftcnt with
jhc Revelation of Scripture, and the Dodrinc
of the pre^exi/lent Soul of Chrift.
^ I was k^ly looking into the Sermons of
that mod excellent pradical and evangelical
Writer, the late Mr. John Flavel, in his Trea-
tife call'd the Fountain of Life opened, or a
^ifplay of Chrifi ; where I found the follow-
ing Expreflions.
Serm. id. p. i$*in ^arto, where the ex-
cellent Author is defcribing the glorious Con-
dition of the non-incarnate Son of God, he
fays, " Chrift was not then abafcd to the Con-
'V dition of a Creature, but it was an .unconr
^^ ceiveable Abaien^nt to the abfolute inde-
" pendent Being to come under the Law j yea,
^ not only under the Obedience, but alfo un-
" der the Maledidion and Curfe of the Law,
•* Gal. 4. 4. God lent forth his Sony made of
** a Woman^ made under the Law^
^ag. 14. " He was never pinched with
*^ Poverty and Wants while he continued in
'* thai; Bofom, as he was afterwards. Ah
^\ bkfled Jofut ! Thou nwdeft not to have
. " wanted
^* inMtsA a:P}^cc;t9 havct^nthific Head, hfdfl
" thou ftotldt thai;- .Q<^om. for ti3iyXa)c«i" And
hOK. thCjA.i>th<^ (^t^a Mr. ^theiny Burget;
jo^ik^rei on J'^^, Hi that ^as i$
^iB^om of the Father <fW i&A/ thenufi
mtiUKOU, cifi/e; attdfei^iret i)fligkt and Lovn
from the Father* how.nnfpeak^fe is.Jt thaf
iff JMiU-difrMit'^imfeif^ the Senfe of- it^
t^^mt. hmjfelf.4$ if:mfr,e, e^tpf Heaven mt»
&eUi Mr; /<W«/ithenproc^jdf,-,^^Hf; hevec
" itf Q^cveru Rcf roach . lindi ^mtf in that
*\ 9afctt» t Th«i* iras.nothin^^i Glory^nd
'!:Ha^tM: rqflci^^clupoii HipbT his Fathefn
** ^ol.«ftciwae«| he :wap .^eBl^4i ;apd rc>€ac«f
* pf;JMtni. 41tt|lw».NVihikhc;fl%yJntli4t; B«s^
foRi «>f Pe^^e., .i|n4 Love, ^e. never kijcW
;! whflt; it jWiUi; (^ j>je^ aflault^d . .|(rith Tcmpnf-
" ripitf, to be, ^iH^fii* an4 bfHtcfU.upon.by
" urtclpan SpiriKMis,h<b<H4:..!»!^ef,w<Mrdsi Th«
!? Lord embraced ^m.Utfm It^rpky, bijt nt-
*!:iVlcr;Wpuode4 kvf^ 'till he ilpedrin pu^ Pkc«
*.v.Wi4 i^ocfm. ; These Vcre.np Hidingi or
*' Withdr^wniieat^^^fhis Fatheip frqm^hiiii »
**..t|ierc w^ not -a. Qoudirbii^ Stcf nity upo^
* .the face of Qod ^tUl jefusQri/i had left.
** ths^ fiofoin. , It was a hcff, thing xoChrifi
*^/ to, fee Frowns in the Face, of jjis F*-;.
^* th?t* .tlierc w?r^ never any iroprettions of"
** .his Fa^ix^'s >yrai;h ttj^n: him, as thire wer4
V. fftftt^rd*. . <T.h?,rc V» ni> D5«l^ to whid»
*^. hi; . wfs. At^^ in tl^ Bofom; All ii»9i
ZX^IWip yMrm Mm i9 fihr\fi i Jje Wjrf
• •
«
u
i; 14 C^mZe/ Jefus con/t/H io/uffer QJSt^
^' :ibove them fltly 'till fdr^dur fakes fat vohin-
*' tarily fub|c£tcd himftif uttto thttm^^'i > ^
Then, after the Autbcir h«s (hetmko«^gpSfli
^as the Intimacj, the Dearticfs, thft;Ddiight>
which was between the Father and the* S^
confidered in their divhie Nature^ he dta^
ffame Inferences, P. 17. ;^
*' I. Tnfen What an aftonifhhig Aft of
*' Love was'thK, for the Father to give the De^
^^ light, the DaiFling of his Soul out of his ^6-
^* ry Bofom fbr poor SinnCtsI Never «K44ny
'' Child lie 'fo clofe to d Patent's Meiar« as
C&r//? did to his Father's ^-aind yet he 'Wil-
lingly -parts with him, th<J' fkt^only one?' the
Son of fais^-Delight; and that to Deatl^ a
** curfed Death for the WiJtft of Sinneft* O
«^ matchlefsLove! a Ldvtfoift finding tout! if
*' the Father had not loved* -thee, he had nc-
^' vcr parted with fuch a ^dttfor thee.**
" 2.7»f^rrAdore,ahdbfcfoircVeraftonifl^^^
** at the Lbvcbf JeJksGhfiJi to poor Sin-
^^ ncrs, that xvct he (hould confent to leave
*" fuch a Bqfofb, tind the ineffable Deli^htS
^* that were there, For fuch poor Worfins ^as'wc
^- arc- O the Heights, De^hs, Lengthy 4n<i
" ] Breadths of un meafarablc Love ! It is W-
^' mirahle (%s -Mr. BUr^s on J^J^n ^17!)
^^^ that Ckrtfl Jhuld mt imlj^ fm himfl^
*^ ofCan^pnybutmtefthatmanif^^
*\ neur and Glory he might have retained to
^ Bimfetf. Ff ever ybu f&hd by Eipcriehcc -
^ what It is to-be in the^ofom of Cod %
• ■ • *' divine
2
Qii, Ht VfitSbut a human Soul f 11$
*^'4iymcCofntriupion, would yoii be pcrfuadcd
" to leave: fuch a Bofom tor all the good that
'' is ip. the World? And yet J e/usCkriJi, whp
** was! embraced in that 3olbm after another
** rAariner than ever you were acquainted wittL
freely left it, and laid down the Glory and
Uichiis he enjoyed there for your fakes.
** What manner of Love is this*? 'Who ever
** loved as Chriji \oy ts ? who ever deny'd hjm-
*• tt\iSot Chn%2s Chriji deny^d himfelf for
'* iisr..* Tben, after the thit^Jnference, ^h
'adds:'/'-
• j(.:\lnfer: How worthy is J ejus Chrifi
6f ail our Love and Delight ! he that left
God's Bofom for you, dcferves a Place in
your Bofoms.*
KxhortAtim. If Ghriji i^y eternally iri
*^ this Bofom pf Love, and y^t was content
to forfakc and leave \t for your fakes, then
he you ready to forfakc and* Ic^vc all the
.Comforts ypu have on £arth fot Chriji.''
Again, Serm. 4, p. 3 f . " Confider how
" near and dczr.jfejus Chriji y/^ to* the Fa-
" thcr : He was his Son, his only Son, faith
^ file Text: The Son of his Love : The Dar-
^ ling 6f his Soul; His other Self^ yea, one
.•*^ with himfelf : The exprefs Image of his
^' Pcrfbn : the Brightness of his Father's Glo-
^ ry: In parting with Hini, he parted with his
^* own Heart, with his very Bowels, .as I may
f, fay. ; Yet to us a Son is givgn,^ ifa. p. 6.
^ And fuch a Son as he calls hjis dear Son''
^ '' • I 2 Now
a
tt
ii6 CouIJJtSasconfenttofufferX^
Now if we furoofe the human SovH of ooc
l^td Jejus Chrifi to have YaA a pre-exiftciit
State of Joy and Glory in the BoTom df'.thc
J^ather through all former Ages of the Worlds
knd even before the World was createcl, then
thefe Expre/fiohs are great and noble^ are juft
and true, and have a happy Aptnefs flid Pro-
priety in them to fct forth the tranicendenc
Love of God the Father in fending his Son,
and the tranfceudent Love of Chrifi^ the Son
of God, in coming from Heaven, and leaving
the Joys and Glories of his Father's immediate
Preience in Heaven, to take on him fuch Flefh
and Blood as ours is, and in that flefh and
Blood to fuftain Shame, Sorrow, Pain, An-
guifh of Flefh and Spirit, (harp Agonies, and
the Pang of Death.
And this Love is exceedingly enhanced^
while we confider that this human Soul of
Cfffifi was perfbnally united to this divine
Nature h fo that hereby God himlelf is joined
to Flefh and Blood, God becomes tnanifeji
in the Flejh.
But on the other hand, if We fuppdfe nO'^
thing bat the pure divine Nafwe ojChrifi ta
.exifl before his Incarnation^ then all thefe Exr
prcffions Iccm to have very little Juflncfs or
Propriety in them : for the divine Nature of
Chr'^fi (how diftind focvcr it is fuppofcd to ha
from God the Father) yet can never leave the
Father's Bofbm, can never divcif itfeHFoFanjr
jWie Joy or Felicity that it was ever ppflcfs'd
<}u«IIL without a human Soul ^ 117
ofy nor loft eveh.tiic leaft Degree of it : nop
could God the FMher ever dilmirs the divine
Ndfure of hb Son from his own Bofom. God--
head ihuft have eternal aqid compleat Beati-
tude^ Jdy and Glory, and can never be diipof*
feft of it. Godhead can (uftain no real Sor-\
tow. Suffering or Pain. The ntmoft that can
be faid concerning the l^eity ofChrifi i% that
thete is a relative Imputation of the Sorrows,
St^tjngs and Pains of the Hdtnan Nature, to
the Divine, becaufe of the Union between
them'i £>that the Sufferings acquiifc a fort of
divind Dignity and Merit hereby : Tis grant-*
ed indeed that this rMbr/w and imputative
Suffering may be fuffiaent in a legal Senfe to
:uivance the Dignity of the Sacrifice of Chrijiy
to a compleat and equivalent Satisfadion for
&ns yet the exceeding Grcatnefe of the Love
of the ipa^/i&^r and the Son does not (bem to
be fo fthfibly manifcffcd to us hereby, for all
this Abafement of the Godhead of Chrift is
mordy ' ^rib^wf and not y/4/.
' Ahd as 'tis plain thait the divinlt Nature of
Chrip could not be feparated from the Bofon\
of his 'Father, ^hen- h^ came into this World
and took Flefh upon him, fo neither could the
human Nature leave this Bofom of the Father^
if it had no prior Exiftence, and was never
there. Therefore in the comioon Scheme all
this glorious and pathetic Reprefentatioa of the
Love ofChrifi in leaving the Joys and Glories
of Heaven when he came to dwell upon Earthy
I 3 hw.
Iws no Wta^, WoDgiiig «>• Yi^.mi^it can pc
ffue inv69 S^afe, fificO) k ca»; noHlioi}^!;* Wtri^
butcct t^ this bvfnaa nor to. the divine Nature
of Chrift^jMx XO his: whojc Pccfon# . l graot
that b]r tht t^igiii«erp£ Cinnmunicsaion 0j\ Trih
perties^ y^lit is. true of one Nature. (i)ay be
attributfciiCo the whole Perfon, ot fQQ:i(etiinca
to thp pthATVN^tujrc^ yet that which is oot true'
cooccrnkig .either Nature oTO^r//? fcpa^ated^
nor concerning the rvo* Natures ankpd^: can^
not be attributed to him at. all : %o^^{part^
ing with Ahe Bfifomef his Fathetj^^xx^ for-
faking thfi Jijys and Ghriet he poffeji^ «^^f ft
are,ac<jording to the «||DnionSchenie^ Words
of which; w^ have no Ideas*. ::!•::
. But now if we conceive the Swl o^jGhri/i
in its pre.-exifient Sxzt^^ as the firftlmff. ff
every Cnature, the Darling of the^^pui <if
God, who (as it were), ^ in thf Bife0 ^f
thePatkiry to come for t^ from theFatPfif^^^
come into thif JVorldy John i<l>. iS, -to part
^ with the Joys and GUrhs it was pofleft of thvo
beforeth^Fqundationof theWorld,y^ii 17. f.
to dwell in a feeble Manfion of Flclh and 3iood,
Fain and Sorrow, to be cramped >tn4 icQ^fin?
ed in human Ltmbs^.au^. to fuftain thft.Pangs
a^d PunifhtDcnt of 4 corfed Death on the
Crofs for the fake of Rebellious Creatures.
This is amazing Love indtcd > this has a fur-^
prizing and fenHbie Reality in it, and fliould
awaken all the Powers, of our Souls to ad*
xnire and adore both God the Father tot fend-
ing his Sony^yS^ Chrjfiy andG&r//?himfelf for
conlciitins to fuch an Abafemcnt. ^ SECT.
■■..i.:u.". ' S-E CT. -itV
Jj; , has. been ^ ff^dc .evident ih /the foregoing
, . iSfl^oa that our bcft Divines Fbllbwing the
:l;ii^ of Scriptur^tightand thfq Sacred Didates
.of: .tjic, Wof4^t>fl^<^c^^^^ retthc tranfcend-
ciVrJiflv^pf Gpd tKe Father iq Jcqiding his Sqo,
iS^1^.l^qYCof^CSr$/i in his Incarnation and
J)991^;'in a, moft beautiful and affefting Lighf ,
^:SrC'iffy?pofe the^ Soul of Chrift to luvc.had
\^pre^^ifitnt State of Joy4pd Qlqry with
thfl Father before tlic World was. ' But \ fear
dieir fxprcilioq^are £carce co^Ment with any
clflar or juftldeas^or. Conceptions, while they
ddiiy each part of the. Human ISatiire of C&ift
{pf* lis Soul as well as his Body) to exift before
hjfi Incarnation- / , ..;;;;; . ; . ;,;
' /Jiiereis yctranotAcrand a very- remarkable
loA^isAe wherein our ProteftantDivines in a v$-
ry julj ^nd ^ff(j4?!^S "^^'^^^^^^iJFr^^^^ ^^^ ^^'
'^ve^^WfS^iRed^n^ betweejl thc'F^r^^rand
.tJK «$VJKaccQrdlns to Scripture, u}5Qh the Su^po-
ii^^^.KA^^Txt'rextfienceof'Chu^^^ human
"ySa^l,: .Bi»t ftccof ding to the Copimoh or ScJb'a*
jLi^ic£xphcati(nioft)^^ Difth^ion of Perfons
in the !rr/ii/(/, and the Denial of this Tre-e;^
ifitnt Soul ofCbrifi^ we can have no Ideas un-
^«r all theii; glorious and aftcdionate Reprefcn-
4^iansofthisTranfadion between the Father
imd t^ Son. SUt us enquire a jlttie into this
Matter*
\
Ttic Common or SchoUJlic Explication
(tf /)&<• Trinity-; wHich! has been long univerr
ially rec9yc4 by ouf Profeftant Writers, and
^has been .':fcilfc<l qrtJSo^P^lhi^ theft fcVe$l
HiindrciT' Years,,; is .thl6';(vR) That Cod %
i>ut one fimpU^ infiiiite . knd eternal Sdrit :
Tiknce it'foilpWsi'lh^rfic'fDIVirie Effehi*,
■jowcris, and cff^ntiaf Prd^crKcs of the F**^
i^f(* the SifH.iM the Spi^i^-'m i^c Godhead
■ arc Nuiiicri(f:illj thfi very farhc JEffencc, PbWers,
and .Effefitiar Properties :; Tjhit' 'tis the ^ftri*;
i^unietical Con(cioarn(:r$, tf t(derfiandih^, Wil^
ind IPover whifchi belo'hgj- to the -Pat^ that
belongs alfo to the ISon and ttJ'tfic ^^fySphiP:
and that" the '^$)icred T^ree-vitc diftiifgUiflltd
only by tlic ,fapcriaddcd' Mative ihjbpTttties
of Tateirmi}, Ttliatim artd • Tnceffi&ffi Ijlit
.their Thoughts^ Ideas, Vplitions arid A'gtHdbi,
According 't^^^is Hypoihiji^y xtmSi bd^cvery
"^ittt. NuipericU ' Thdiight?, Weas,' AfOfoiis
and yolltioij^r'ih i\\ thz'Sder^ thre4v\ V
^ Now having thcfe cxcdJcnt SdriAOffS Sf
,Jvjd 7^^^^ tne, ^Ko'has wen rep^ci.
Yciitccj ttii^ '()o£lrine of the pin^enant vfJi\i^
4mpti6n' ^n^X^c TrahfaStibft^ httvftchQod
the J^afher arid K\i Son before the V^orWw^s
J would fite fomc part of ^Hat pifcdurfe,4ii*dti-
^er tbfhcw how well His •BC^pi^cfentacidn c^thts
JVlatter agf e& yrith thc'l)6dtitic of the 5Pf*-
gxijient Soutof^ tan never «agrtt
^ ' tW conattion Explicatiofl of the Tirihitf
^'ithout it* Sec Sermon III. p. ij, drcs '
"1.
.*< J. Confider. tiM»~;^«^(%ii^ moil^Q^ and
f* ^alifig y/}.t\k each qth^ ifi ^ Coyenant:
f * . Thprf afc' Qcvit thp Bitljci, an4 Qp4 the Son :
f* fhc.fijrmpr a? ,^ Qi?4»tojr, the Jaft?r as fi
f* thc%i ^ng^ci.t9 gwf It.
V twof a them, ^d faat .was the KeaepipiiQa
**; and .^ccQveijy of sjltGod's Eipia.*' " . " .
t' ;»4li<i)n, J. It w^s ,:p^dipr^, oif p the Nature
. ^^olT a'^ojipiiac^ C It w^ ijiy miituat Engage-
i; njpg^t^.i»^4St«fiiUt^<*W, piohPerfdri Rqd^rta-
,*f i4^i^fapc|[(atin jiis P^^ otdej: tAQur B.cr
<* . coVc^. The X i^t^f pr6ini^(^ that j[}e Wi^
.** 'imii .Jf/Ji iiand.a^ltkfephmy IGl.' 42. ^
''I J^ig Spnprqmifephlie will ob<:y his Father's
!\' pa}J^4i4 ^^^<^^> ^^ '^^ biyebelliouSt I(a.
* IffriVs-a^d W^8^.prPfl;»ifeJ,;c?c^ M the
,'ii.4t'nCo<ifidex t^ JSrttcI^f' to which they
if. jPfitf 9grf<;: (fi9ft .tac Father pro^ifes tp
«! ftwfftl^lcn ^Itt^a.Jtoee-fold Om (,vix.\
]\ to ..P^c hiii>, a JJ^kJft, Pftl. ^te;4, r^
i M^fft^Mvw^ fn. Hi^lTriffi, but he
*\ fhaf, jtui uni». htm thou art mj Son,
** Cod the 'Father promifes to inake him a
*5..Prej)hci^ Ila. 42. 6. tw^iU ^Hitthfifor «
** liigki to thi CifaiUSf ta open bM JSjes,
. .•; * •■• ■' '"' ■'•'' '■ ■• '• And
cc
cc
"■ Father dtoteiftiKWiWncf fa? him,aflift*i?;.
- and (lfenAm-Ki*-''f<ii'"Ms Work :;Ift;+?.
- riWva'him »r 'ir;** 'great EAteton:
'" of f f 'Ofhis Ilei'&'tjcM(# wl;
■* jail a ftis^uffc'tifea'na fo tl
- cxp. a-a'afpiViif'ft;^ iffifi;!-
'*: /i'&."iiri.'5'ws' wa^. *«: 7<5'
" at>d g-TOs:K5 .fen^a^efaMt rtthe mer,
■ .hitSbh-'tKefe-l'tfti^tfc-is content'tbbc
'i ferfottiiU (ntclfclyan* ^unaitally'.
'i«.
.^ ' 6. This Cotopaa :betwecit Sax: Bather ancf
<^- Acl*Son bears date from Etirmtyi before;'
^^ tHifc Wcirl4 w^ made: whikr^ 3^t? we had
'SjQC^'Exiftoncc^ bnttMsiyiii thsanfinitc Mmd
? atod^PUrpofe o£ God a Tim* t. p; 7>&^ Gri;ri<
^ ,^kb mas gkuiU us in Chrijt before the
^^ H^orM begak\9^'t\)iiQtzw<iiddct^
^ . wiilch from ^B vcrlaflfiiig was thii& icomrived
^'^;a]2d;dcfignedfonas«i.) Then ti^cksi tiicCauti^
^\ jn7 or. Confduation iqT ^eacrJketweenthenl
\/.'f^ P< 28. God thc;Fathiecto(t God the Soft
Vm^^ mutually iicly and truft to om tanothelf
'^ ia tfhc Bufine&l of pur Rjcdctnptiqnr; ITht!
^f iathcr rclicFvpoa the Soh Ibri^if P^rfbrm-^
^^»ancc of his Eaft. The Fathcf fo far truftc<f
" Chtifty that upon the Credit dfhbJPxomife to
^lootric into the World and in.theFulnelsof
<^ Tfme to becxmc a Sacrifice fbr;the £ka> Hd
^^fiivedalithc QldTdkmcntSaiitts; Andfii
Y !dochXi;hrift ioiiikc: manner d^pqidupon atikft
.1^ >tmft hiis Fatt\w ftw Ihe AcoomphlhmeAt 0j(
^.^ dll this Promife,v that he paUJke^ his Seediy
^^ and that all tUt £ieft that are yet fadlind, yee
^A u®eneratcd^ as well as thofc already caW
^S:filed^ fliali 4)c prefcirvcd to the heavenly
^' Kingdom/'
P. 29. This excellent Autfiory repreients
this Traniadioil between the father and the
Soil before the World was in a way of 2)/i9*
logue: He fappofes thcFathec to fay, ^^My^
*^ Sqo> here be a Company of poor milerablc
« Souls
^ • Soots tfiat^ikave utterly undone themftlvies;
Vand now. lie open tainy Jufticej Juftice
*f demands Satis^ion ^fb^ them^ or will ia-
^ tisfy ItMfiim the eternal: |Luin of > diem.
^! What fliaU be done fbr^lhefe SonlHh And
^f thus Ci^i^ ieplics p O my father! Such
^^:is : my .. Lbve to, i atid Vity ffar* thetp, that
? rathecthanithey (hall periAi eternally, 4 will
^^ be rcT^iifibie. for them as their Siirety/
t^ I will ra^Dcr^ chioc^ to Inffct thy Wrath
!^: than they. (houl^ i^ifftr it jdiarge their D<ibt
V. all, upoddK^ I am aiHe t£>difcharg<^ it t And
¥ tho' it impoFvecKh all my Riches, and empty
all my Trcafures, (fokr (b it did iindeed,^
55 a..Cor.8«:ji»ifir%^'i&^ mentrkhiyetfi^r*$u:r
^. fai^s he jhecdme p^or) Hiiioa; ^o^tcnr to
^* undc^takeiiri'^ : ' • --j^; . : > * j
:• Here; Xi ^gjbiftdcflreimy Reader to obfisve,
Ltite noctii^ Woods of that gmt and excellent
Jhlah to rcfotrthem, forlgMatly appfovc-of
limoft everpqBxpreifion j^ «il&uch le& Vould 1^
topoTe thjit n^enciable Author^ whofe:M€mo^'
tf and Writingal fincecdy reverence $|nd|hoh'
nonr : but my: deiign is to fhew what b ch^
ufual Language fof our beft Divines on thisSttb'*
;^ft, . for J thigh t cite Paffiges of the like^na:-*
rurc out of a Multitude of excellent Writers ;
lihis.is only a Specimen of one for the rcfi;
;. . Now in reading over fuch Accounts of Sti-
pulations and Contraft between the Fathen
Vi^ the jSe^o * before the Foundation of the
World, what I proper C<m^^tioAS^ can wc
i
Qa, III., "wkhojif a. human Soul f \2i
framc^ or what dear Ideas can we poiGbly
havc,^ while we fuppofc nothing but Chrift\
divine , Nature tranfaif^ing this Affair with
the Father % and whiile at the fame time w<i
believe the divine Eflcnce/F^rfedidhs zvA
Powers, the Underftanding, Will, Thought
ahd Cohfciottfners of the Father and of thq
San to be numerically one and the fame, Hncd
in the Godhead or divine Nature, they are but:
onei^nd the fame infinite Spirit ? The mercPef-
fonalities, {viz^.) Tatefnity and Filiation^ can-
not confuU and tranfa^ thefe Affairs in i.
Wdy 6f Contraa, Fropofal ari^ Corifent :' It
j(s nothing bi^t twodiflind Conicioufnell^s^nd
two diftind Will^ can enter iritd fiich a Cove-
nant J but in the common Explication of the
Trinity,, the diftind "Perfonalities of the Fa-
ther and the Son do not make any real di-
ftinft Gonfcioufncffcs or diftirift Wills in th4
one infinite Spirit*
' And let it be further noted alfo« that ac-*
j^opding to feveral of the Articles of this Co^
Venant, one of thefe Beings or Pcifons eove-
tenantingy ieeihs to be inferior to the other^
and. to be capable of receiving (JJfifdcrs, Com-*
Ihtflion, Support and Rccompcnffc from the
bther : But if only the "Deity of Chrifi cxiO-
cd at that Time,,: and the Deity of Chriji and
pf the Father have but one and. the fariit
numerical Cdhfcioufncfs and Vqliliob, orit
grid the fame numerical' Power anci Gl'dfy, Vi^hat
|^c54 »f Ordcw iA^ Commiifions^'^hat.nccd
Of
k26 Could JcCusconJent to fuffer^Q.llL
of PromifcR of Support ahd Rccompenccl
How can the pure Godhead ofChriJl be fup-
ported, or be recompcnfcd by the Father ^
who has eternilly the fame nuoierical Xjlorj^
and Power i
In fliort, all thdfc (acred ancl pathetic Rep re-
(entations of Stipulation and Articles in the
common Scheme, can amount to no more
in our clear Ideas, and in a proper Conception
of things, than the^«^/f U)ecree or Volition
of the one eternal^ infinite Sprit.
I grant we may fuppofe tjie great God ih a
figurative manner of Speech confulting thus
with his own fVifdom^ with the divine'Pow-
crs or Principles of Agency in his own Na-
ture, as a Man may he figuratively (aid to con-
fult with his own Underftanding, or Reafoii,
or Confcience : But in literal and proper Lan-
guage, it fecms to be nothing el(e but an ab-
solute Decree of the Great God, that the Man
Chrijl J ejus, when formed and united to
Godhead/fliould undertake and fulfil this Work
four thou(and Years after this World wa$
)riade. And thus, according to the common
^Hypothefts, th^t very intelligent Being which
Vas to come intoFleih, and to Tuftain all the real
Sufferings, gave np fuch early antecedent Con*
fent to this Covenant. TTwas only the God-
head of Chrifiy which is jmpa(fible and could
really fuffer nQthihg, did decree that the hu-
fnan Nature fliould exift hereafter, that If fhquld
be united to the Godhead,' and (hould^futUiil
Agonies and Death for the Sins of Men. ^ €
►
• i woiUd xnq/iv^ fecther alfiv according to^
thiSr£3^pJication of tbijag$^ wh^l^piliblc DifFe^
Ktifx >caH iw^ . coqcei^c ixtwcfjQi the Love oC
the iFa/iber ia Cfjid^ \m Spn^ (and the Love
offhi^rfi^aip ifi'Opa/lin^ing to be fent^oa this
coinp^iljipatatc Er^ra^- if there Vir^rei^oc m^
diftind); Confcioufneflcs, apd tFf) diftkiAWIUi^^
if^t ^^fi otfly Mbc'^^ple numerical Volition
«f Sh^^F^4t G0di. And t^owdoth this abat^
oiv. grajid Ideas of the diftinft and cptndefcend^
iQgM>Vc;of our blefledSaviour, ^n hi^ Coo^
iiiot: lo^cliis Cpvepanti /i{K;e that ^part of , him ^
Whiehtpally fufFcr$di /V^, bJis.|nfe[ifliNatiirej
had then no fxilicncei. 4nd. thefefpre coul^
give tiQ CDo0;n(: i |p;.iyiiis >«rly;^Cov€paat • of
; U./imv. of . thcfe Difficulties piay poffi bl jf
ckft^fSi aay :(ol$fiabk. $olqtioi\^ by iptjirodudng
qa^yiFigures of Spct4;h, and be thias explain-
e4,^ja4$jfir4iBg to the:i<;ocnnoon£Ac^//r^/tf^ of
ikpT^rmk/^ withouj -feppafing thcT^e'exif-
fence, of Aht hvmm 3pul of Chrifiy yet I am
mu^h infiliO'd to tihink they can;ncver be all
rpfMed on-e^^aingd upon that Hyp(fth^.\
*^foQn:thaQthf^band, if wjc^ivc/jtfrfelycs i
IcMif^tQ conceive of the human Soul of our
Lord Jejiii Chrijt in. its pre-exiftcnt^^tatc
SiB ■die v^^9ro>i&\a^e firfi'born 4if evefi Qrea-
r»r//Goi. T. If. a« the «fX^, /• e. tht^Segm-
^i9^M. the C^ief bf ^ the Creafm:^ Qod^
itcy. 3.; 14. lying inithe Bofim of the Father^ ';
lohn r/i&. and' intimately united to thd
_hA.^
ttcxtizXOddf then hare atfef jifrdper Subm^ liar
thefe fedeird Tranfadlkml in the Cd^aift^
df Redemption bcfdre ihe 'Fbiindatitin of thti
Worldi And % mdA gtdriefilii and ^ivirie Co^'
Veoadtit ^zi; between ^vFdtbeir and thfr
Sm in aib Vtcwof ttiidgs f49» the Sdltatiort
of poor fttin'd Mari. . ; ' ' ' ^'
Tho* tMs bleflcd Sout df Chrift ^dtt iffli-
ted intioia^eiy to the divine Naturty fi^Godt
the Fdther might part -^itli' it (as k Were)
out of tUs'6wti Bofomj-^.'if; diveft it ^ Iwft^
^Verily Joys arid Glories ♦tq^ its own Cot»^
*ftnt» without diilblving the Union-: Godtte
Fatbef might prepare ABi^fot it, and CtaA
k ta dWeil iff Flefh t^d Bldod : God might
infli^ tlie PuhUhment of our Sins vpotf • thii
blelTcd SduldfChtifi intcaritate, atid jtftcrwtedi
give it an high EpiMtdtion^ not <mly <»fh^
Qhry wkieh, it hdd ^ith thi Fdther hif^&
thi Wofld wdSy but td fopeiiot Joys aoid Gio-
lies ai the Reward of 'ks Sv^critipi acco)fdihg
id Scrlptnrie, yohti tj. f^mdThi/, i. 9.
And this bleflcd Soiil of Chrift united td
Godheadj is a proper Subjcdl to enter ittto
thefe Artielefiy tO accept of the Tetms'Of ihis
Covenant
Ntte, This dSveftihg of the SoiA t^CSrift of Itt ninudvc
, ^, -. nd Clones does not requiFC a DSoiotioii vf its Uoim td'
(he DMm JiMturt i for the Godhead m^^ be ftt]l.«b|nd, atrf'
yet my jnflaenoe the bu{nan Soul m pcater or leis Dtgrees,
and in wknis Maimers; as vcf Light, .Support, Joy, (Siiory, dfc.
aeoot£ag to different OeeaBom Jtftd Circomftuioei/ wk^mjjit
be. expeedin^ different in a State of Humiliation and 6f.£xa^
fadbn ; and the Manner and thif Degree of Ihfltaeildb itOAti''
^ayt be detennin'd «nty by O^f Divine Wifdom,
^
X^IIL witlioui a human Soul f 129
Covenant of Redemption, to confent to part
with the iBofom of the Father, &c. And thus
Chrift^ when he came forth from the Fdtber^
andcame^ into this Worlds John i6. 28. laid
•afide that Glory which he had with the Fa--
ther before the World wasy John. 17. ?. and
ijk' he was rich^yetfor our fakes he became
^^r, 2. Cor. 8. 9. And thus the F^i/i&^r and
the Son manifcft their tranfcendent Love to
poor rebel Sinners in this federal Tranfadion^
this Covenant of Redemption before Time be-
gan, which is the Foundation of all that was
ever done in Time toward the Reftitution of
the Pofterity oi Adam^ to thei Favour and
the Image of God, and to everlafting Happi*
nefi. Every thing coincides admirably well
4n this Scheme, and anfwers the various Ex«
preflions of Scripture on this Subjed, with-
out ftraining the Words by needlefs Tropes
and Figures : It becomes fo plain that he that
runs may read it^ and every private Chri-
ftian may underftand thcfe early Grounds aod
Foundations of his Hope.
ADVERTISEMENT.
AfO TEy in a few Months will be publifh-
•^ ^ ed a large and more compleat Treatife on
this Subjcft, (o/As.) the Tre-exijient Soul of
our Lord Jepis Chrifl.
K Q.U EST,
t •!.
i^o Tsthe Godhead of CYixWt • Qu JV.
. *QLU EST ION IV. if^
'Is the Godhead of Chriji and the God-
head of the Father one and the fame
. Godhead f
THERE are Tevcral Confiderations
which lead me to agree with this
general Opinion of almoft all our
Divines in the two laft Centuries, {viz.) that
the Godhead of Chrift is the fame indivi-^
'dual Godhead with that of the Father ^ and
that his divine Nature is not another infinite
^Spirit diftind from the Father, whatfoevcr fub-
limc Diftindions there may be in that one in-
finite Spirit, one of which, {viz.) the Word
or fVifdom^ may perhaps have a more pecu-
liar Refped to the fecond Perfon in the Trini-
ty, {viz?), the Son $ and the other, {viz,) the
^Fo'-j::cr of God ; to the Holy Ghoft.
I. If the divine Nature of Chriji be an,-
other diftinft Principle of ScIf-confcioufne(^
and Volition, another diftincl fpiritual Being,
or another Spirit, this approaches fo near to
- - ' the
. 'Qjy. and of the Father the fame? 131
the Doftrinc of another God^ that it is vitrj
hard to diftinguifti it. For fo far as our Ideas
of Arithtnetick and Rcafon can reach, thisr
fccms to be a plain Truth, If one infinite Spi--
rit be one God^ two or three infinite Sprits
tnuji be two or three Gods.
JjAnd tho' the Patrons of this Opiiiion fup-
poie thcfc three Spirits to be fo nearly united
as to be called one God merely to avoid the
Charge of "Tolytheifrn^ yet it muft be granted,
that this one God muft then be one complex:
infinite Beings or Spirit^ made up of three fin-
gle infinite Beings or Spirits; which is fuch a
Notion of the one true Gody as I think neither
^Reafon nor Revelation will admir. And yet
if this were the true Notion of the one God^
'tis very ftrange that Scripture (hould not clear-
ly and expreffly reveal it.
2. Tht God of Abrahamy Ifaac and Jacobs
the God of Ifraely the Almighty, and Jeho-
"Vah^ is the proper Style and Title. by which
God the Father was known under the Old
Tejiament : and 'tis under thefe Titles and
Charafters that he often appeared to the Patri-
archs : yet it is agreed by all Trinitarians that
it was Jefjis Chrifi appeared to the Patriarchs,
and aflumed this Style and thefe Titles of
Godheads which we juftly fuppofe he could
not have aflumed if he had not had true God^-
hcad belonging to his complex Pcrfon. And
not only, fo, but this true Godhead miift alfo
be the Godhead, of the Father, othcrwife^hc
K 2 could
132 Is the God&ead of Chti^ Qu.jy.
could not have aflbmcd thofc very Titles by
vhich GpJ the Father was always known to
the Church, and by which they worfhip'd him
as the God and Father of all. If the Deity
of Chrifi were another diftinft Efience or Spi-
rit, his aflfuming thole Names whereby G^
the Father only was known to the IJrael(l^,
would lead them into Miftake and Confuiiol^
I know it may be objeSied here, that
Chrifi^s afliiming the Names and Titles of God
the Father would lead them into as much Con-
fbfion and Miftake by leading them to be-
lieve that C&r^ w^x God the Father i and it
may be urged yet further, that thefe Titles
thus alTumed, would prove that i^hrift was
Gody no more than that it does prove that
Chriji was, the Father.
Anjw. If Chrift has the fame Godhead as
the Fat her y and if in thefe ancient Appearances
Chri/i came in the Name of the Father, as his
Rcprefcntative, there is no great Inconvenience
nor Confuiion if he were taken for Gorf the
Father, fpeaking and ading in and by the An-
gel of the Covenant, or Jejfiis Chriji in his pre-
exiftent State : But there would be great Con-
fuiion and Inconvenience in Chriji'% alTuming
thefe divine Names, if he had not Godhead
belonging to him, for then we (hould take a
Creature for God.
5* Several Scriptures of the OldTefiament^
which are cited by the Writers of the Ne^iv
Tefiament jind apply 'd to Chrifi^ do me&
evidently
Qj^lV, and of the Father the fame f 1^%
evidently refer to the QtcsxOne <rod^ the God
cflfraely the Almighty j the Jehovah in the
OldTeJiamenty whom all that read the Old
Teftatnent before the Days of Chrift mud
fuppofe to mean God the Father of all^ fuch
as ^faL 6%. i8. Thou haft afcendedoji high.
<|^d Efhef. 4. and "Pfal. 97. Wo^ip
htm all ye Gods. Cited Heb. i . \6. and
Tfal. 102. 24, 2f. O my God^ of old thou
haft laid the JFoundations of the Earth. Ci-
ted Heb. I. 10. and Ifa. 40. g, 4, f. Prepare
ye the Way of the Lord. Cited Matth. x.
3. and JoeLi. 32. fVhofoever Jhall call on the
Name of the Lord ftall be delivered. Ci-
ted Heb. 12. 16. and Ifa. %. 13, 14. SanBify
the Lord of Ho (is ^ andhe jhall be for a Stone
of fiumbling. Cited i Tet. 2. 6^ 8. and fc-
wral other Places.
Now we cannot fuppofe, tlwt all the holy
Men before CAr//? were utterly miftakcn in their
Application of thefe Texts to God the Fa-
ther^ fince there is a plain and proper Senfe
wherein this Application is true. And yet
thefe Texts are properly applied to Chrift^
if wc fuppofe the Godhead of the Father and
of Chrift to be the fame, and that the Man
Chrift Jeftis was the Shekinah or Habitation
of the great God intimately and perfonally
united to him, and fo made one Perfon with
him, but ftill under the Charader of Fili--
ation or Mediation. And in thisSenfe Chrift
was Emmanuel^ or God 'with us^ Matth. 1.23.
k 3 Bclidcs,
134- Is the Godhead of ChnGi Qu.lV. ♦
..Bcfidcs, let it be further confidcrcd, that .
the Dcfign of the Apbftles in the Citation of
thcfc Texts, and the Application of them to
* Chrijiy was. to prove the Glory, Dignity and
divine Grandeur of the complex Terfon of
Chrift : But this Citation of thefe Texts, and
the Application of them to Chriji^ will fcai^
prove the Godhfad of Chrift y nnlefs he nl^
the fame Godhead with that of the Father :
nor indeed will they prove the Dignity or Glory
of the Terfon of thrift any other way, but as
they fhew that what was^^ Ipoken of old con-
cerning the Godhead of the Father muft nc-
ccffarily belong alfo to Chrift.
If Chriji confidcrcd as God were another
diftinft Spirit from the Godhead of the Fa-^
thery I think thefc Citations of the Apoftle out.
of the Prophets would hardly prove his God-.
heads nor do I fee how they could prove the
Grandeur and Dignity of his Perfon, unlefs' it
were granted that the Godhead of the Father
was his Godhead, . that Chriji and the: Father
are one in this refpcct.
4. When Chri/i cxprcfics his own Godhead
m the New Tefiamenty \\s by declaring his
Qnenefs with the^ Father ^ that is, the Unioa
of the Man Chrift J^tis with the fame God-
head that is in the Father. I and the Fa^
ther are one. He that hath feen me^ hath
feen the Father. I am in the Father and
the Father in me. The Father in me doth
the Works, And it muft . be obfervcd that
there
T
i
QJ}J.' ]undof ti>eFatl>er tbe/amef 135
there is n6t,any Place in . the . Ntw - Tejiamem
where the miraculous Works of G&r//? area-'
fcribcd* to any diftinft Godhead of his own,
different • fiom the Godhead of the Father^
or the Godhead of the Spirit of God that
dwelt in hia> : Arid 'tis not rcafonaWc to fup^
p|£: that Chrijl would have always ufed thcfe
Arodcs 'of fpeaking> and attrij^utcd his owii
Works to the Father andjiis Spirit, if he
himfclf had another Godhead *oj:f Divine Na-?
turc :difFerent from, that of the Father and
the Spirit : For . why Aould . his miraculous*
Works be attributed tO the Aids of another
infinite Spirit which was not uijited to tho
Man ye/iiSy and never be afcribcd at all to
that diilinCt Spirit which is fuppoicd to be uni-
ted to him ? I am fure this fort of lleprcfcnta-t
tions lead our Thoughts away from luppofing
Chrifi to have any Godhead at all, if it be not
the fame as the Father%
. f. If the Godhead of C^r^ be another di-.
ftind fpirirual Being different from the God-
head of the Father J. 1^0 not. fee. any fair and
reafonable manner^ how. the Trinitarians can
folvcthe Difficulties which arifc from thole
Scriptures, where God the Father is rcpre-
fented as the only true God, and under that
Idea diftinguifhed from Jefus Chrifi 3 as John.
17. 3.. To know thee the only true God^ and
Jefus Chrift whomthouj^ajl fent. 1 Cor. 8.;
6. To us there is but one Gody the Father , of.
whom are all things j and Qtie Lord Jefus
K 4 Chrift^^
t^e Is the Godhead of ChtiSi Qu,lV.
Cbrifiy fy whom are all things. Ephef. 4. f , 6. *
There is one Lordy one Faiths one Bapttjm^
one God and Father of all. Now we can
icarce fuppofe the highcft Nature qf Jefus
Chriji to be another infinite Spirit diftind
from God the Father^ without excluding it
from Godhead by thefe cxprefs Scripturtt :
but they may eafiiy be explained to adfmt
ChrijVs Godhead, if we fuppofe Chrifi to be
J^ken of in thefe Places chiefly in his infe^
rior Charaders as Man and Mediator j and
yet he may be united to, and inhabited by the
One true and eternal God, who is at other
times called the Father^ as being vcfted
with different relative Properties, and firft in
the great Oeconomy, as I have fufficiently
ftcwn in other Papers.
I add alfo, thofc Texts in the Prophets, where
it is &id, I am God^ and there is none elfe^
there is none bejide me^ I know not anjy Ifai^
44. 6, 8. and 4f. 21,22. give a ibrrhcr Con*
firmation to this Sentiment. For,
Whether We fuppofe the Father or the Son
to be the Speaker here, 'tis ftiii with an Exciu^
fton of any other Being, any other Spirit from
the Claim of Godhead beltdes the one infinite
Spirit, the one true and eternal God, the God
of Ifraeli and if our Saviour J ejus Chrifi be
riot that one true eternal God, tiiat one and
the (ame infinite Spirit with the Father^ thefe
cxclufive Sentences would hardly admit Chrifi
and the Father too» to be the one true eternal .
God. It
QJV. and of fhi Father th&famef 137
h is gmnced indeed that Chttfi is another
Spirit RS he is Man, and that other {visz, ) the
hnman Spirit, is not in himfelf properly God %
but only by isicing united to true Godhead, even
the Man Jtfu% may be fo called by the Com-
manicuion of Properties. Bat ilnce the God-
hQ|d of Chri^ is ftill the very fame Godhead
wkh that of the Father y Chrifl is not exclud«
ed from Godhead by thefe flrong exclufive
Expreffions.
6. When our Savicmr foretold that his Dif-
ciples (hould leave him alone, he adds, John
16. ^2. And^Hl am net aUme^ becaufe the
Father is with me. Now if his Godhead
had been diftin^ or different from the God-
iicad of the Father^ he needed not the Tre-
fence of the Father with him for his Support \
his own Godhead would have been aildiffi-
cient : But if his own Godhead be the Came
with that of the Father^ then there is no
difficulty in the Expreilion.
/♦ There arc fcvcral Places in the New
Teftamenty where the words Gody Chrifiy
zvA the Lord in the fame Paragraph are ufed
very promifcuoufly, fo that one cgn hardly
tell where Chriji is ipoken of, and where God
the Father s particularly, Rom.iJ^. 6 12«
- Other Places where God the Father and Chrift
ar€ called nfur Savhur promifcuoufly, and per^
haps God our Saviour y &c Tit. 2. yude 4^
2 f . at teaft there is fome difficulty in fuch
Itoces to deccrminc which is meant > which
would
138 Is'thGodhiado/^hn^ Qu.IV.
t^ould hardly have bccni kft Uabl6 to fo prb-
ittifcuous a Conftrudion, if Chriji had not bcca
true Gody and if his Godhead had not been
the fame with that of the- Father. ^ »
8. That the primitive Chrifiians /wotfhip-^
ped Chrift; is fufficicntly evident from the fa-
cred Hiftory : Yet we never find that thc^ews
of that Day, who were implacably fet agaiiift
them, ever accufed them of Idolatry, or Crea-
ture- Worfhip, tho' that Charge would have'
bcft ferved their Purpofe to blaft and dcftroy
this new Religion.
Nor can wc reafonably fuppofe, that if the
Jews had made this Objcftion, the facred
Writers would have omitted to tell us^ fo,
becaufc this would have been fo important
and forcible an Objeftidn againft Chrifti-
anity, that it would have required a very parti-
cular AntVer, that fo Chriftians in all Ages
might have been taught to defend their
P raft ice.
Thence wc muft infer, that when the pti- •
mitive Chriftians worlhip'd Chrift^ they can-
not befuppofcd to worlhip a mere Creature^
or any other but the true God of Ifrael $ for
the Jews would then certainly have charg-
ed them with- Creature- Worfhip or Idolatry.'
Now this true God of Ifrael was God re-
prefented as the Creator,' the Author, and the .
Father of all $ it was that God who fuffains the ^
fuprema Charafter of Dominion and Majefty,.
and maintains the Dignity -and the Rights :c^^
Godhead s
QJV. and of the Fatbir the fame ? 1 3 9
Godhead; it was that God who fo often fore-
told the fending of his Son Jefus Chrifi^ and
this is God the Father. 'Tis therefore this
one Godhead, which is in the Father ^ which
is the fame with the Godhead pf his Son Je-
Jus Chriftj but under a diftinft Perfonality :
Tis the fame one God whom the Chriftians
worfhippedj when they worfhipped Chriji as.
God manifefi in the Flejb. It was the fame
Divine Nature or Godhead which the ancient
yews had been ufed to worlLip, as dwelling
in the Cloud of Glory upon the Mercy-Seat,
and was now come to dwell in Fleih and
Blood, to become Immanuel, God with
PS, , to ; become God manifeft in the Flejb.
Now there is fuch a mutual Inhabitation and
perfonal Union between the one eternal God,
and a Creature in the Pcrfon of Chrift, as rea-
ders this complex Pcrfon a proper Objeft of
Worfhip, and this ftands clear of Idolatry, even
in the Scnfe of the Jews themfelves, who
were wont toworfhipGod as dwelling in the
Cloud.
And indeed this is the only Notion of the
Worfhip of Chrift that could poflibly agree
with their own Law, and with their firft
Commandment given in Sinai^ and with all
their own former Ideas of Worftiip, as due
only to the one God : and 'tis the only Notion
that could have been received by them without
Difficulty and Oppofition. If therefore the
Son or Word be truly God, this Godhead mud
be
F
140 // the Godhead of ChsMk Qh.IV.
be thtfame in Sttbjiar^e with the Godhead
of the Father whom the Jews worfhippcd,
othcrwife he would be another God, and the
yews could not have failed to charge the
Chriftians with grofs Idolatry.
Upon the whole therefore there leems juft
reafon to conclude, that whatever facred and
unknown Diftindions may be in the Divine
Nature itfclf, and however thefe Diftinilions
may lay a Foundation for God*s Difcovery of
himfclf under three Perfonal Charadters, as the
Father J the Wbrd^ and the Holy Ghofl^ yet
the Godhead of the Father fcems to be the
fame one Infinite and eternal Spirit which in
fome particular Principle or Power of its own
Nature, or under fome peculiar Diftindion or
Relation, is united to the Man Chrifi Jejus i
and hereby J ejus becomes one with God, one
complex intelligent Agent or Perfon, and here-
by Chrifi comes to have a Right to thofe
divine Titles, the Lord Gody the Almighty^
Jehovah^ the God of Abraham, Ifaac and
Jacobs &c.
And by this means the great and funda*
mental Article of all Religion, the Unity
of the true God^ is maintained inviolable :
And thus we moft efFcftually preclude all the
Objeftions and Cavils of the Arian and So^
. tinian Writers againfl: the Doftritie of. the
Blcficd Trinity, and the Deity of Chrift, as
tho' this Doftrine introduced ^more Gods
than one. For if we fiippbfc iS&t Man Jefus
Chrifi
3 %
Q^IV. dndofthtFatberihefatne? 141
Cbrifi in his Soul and Body to be both an
mieUeihtal and corporeal Sbekhah or Habi-
tation of the one God, the God of Ifratly
wc may juftly can Jejus Ckrift, God ma-
nifeji in the Flep, a Man in whom dwells
ml the Fulnefs of the Godhead bodily^ a Man
of the Seed of ^Daitid^ and yet God over
all bleffedfor ever. Nor is there To much as
the Appearance oc Shadow of our ovning
two oc three Gods, which has been too of-
ten, and with fome Appearance of Reafon
chained upon fome ■ other Modes of explain-
ing this iacced DoArinc.
QUESTIOK
It
<c
142 Is there an intimate XJnim Q^^V.
«
QjU E S T I O N V.
Is there an intimate Union between the
Lord jfefus Chrift and God the
Father?
TH O' I don't remember that the Words,
Unite y or Union *, are any where found
cxpreflly in the Writings of the New
Teftament, yet the Idea which is defign'd by
thefe Words is often found in Scripture : and
'tis the pfujil Cuftom of the facred Writers to
cxprefs this Idea of the Union of feveral things
together by being one with another^ or by
one being in another ^ and fometimcs hy each
being in the other mutually. i
The Union between the Body and the
Soul is reprcfcnted.by the Soul's being in the \
Body^ 2 Cor. ^.6. at home in the Body 5 and ^
12.3. whether in the Body or out of the Bo- \
dy^ &c. The Union of Saints to God is cx-
preft
* *Tis granted that lvo^t^^ or Unity is twice found In the New
Teftament, (vik.J Eph. 4.. 3, and 4. 13. but lyou or i'yoxrif
11 not ufed by the facred Writers : nor is Ivoln^ uCsd to fignify
thel/ff/Mof two things together into one»
Q^. htween]ziM% dndbis Father f I ^"^
prcft by mutual Inbcing : iJohn4. i($. He
that dwelleth in Love dwetleth in God, and
God dwelleth in him. Our Union to Chriji
is often cxprcft by Chriji being in us and our
being in Chrifi, ]^^ i f • +> f • Rom. 1 6. 7.
9nd being in the Lord, j^. 1 1 . and in many
other places.
Sometimes Union is cxpreft by both Being
One : fo the Saints who are all united in one
common Head are called one Body and one
Breads i Cor. 10. 17. And as the Union be-
tween Man and Wife is expreft by their being
one Flejby i Cor. 6.16. fo he that is joined
to the Lord is one Spirit, i^. 1 7.
The Union between Jejus Chriji and God
the Father is cxpreft by .all thefc Ways, {vi&)
by an Inbeing of Chrift in the Father and the
Father in him, and by Onenefs with the Father,
in the Writings of the Apoftle John. See John
10. 3. 1 and my Father are one. John f. 38.
and \i^. W.I am in the Father ^ and the Fa-'
ther in me.
But let it be always remembered that our
Union to God or Chriji is but a meet faint
Shadow or Refemblance of the Union of
Chriji to God the Fathers which vaftiy
furpaflcs ours, and is of a fuperior kind. This
Union between Chrift and God the Father is
fo near, fo intimate, fo peculiar, as gives occa-
iton for the New Teftament tp cite and apply
to Chriji many Paflages out of the Old Tefta-
ment : which relate to the Qp4 ai|d Father
of
144 Jfjr there an intimate Unim Q^V.
of all. The Names, the Chtradcrs, <hd Pro-
perties, and the A&ions of the Father ar^
givento Chrift in feveral Inftances and Forms
of Expreflion, which are iiiot true nor can be
admitted concerning our Union to God.
li!o there be but' ane Godhead^ and one
Gody even the Fat her y 1 Cor. 8. 6. yet by the
intimate Union dixhclA^iii Chrifi Jejus ^^Ith
this one Godhead or Divine Nature which is
in the Father, Chrift is the Lord Jehavab^
He is Godmanrfeft in the Flejby he is Godih
ver all hlejjfed for ever 5 which would be
Blaiphemy to fay concerning Chriftians. So
Chriji is he that fearches the Heart i and
the Reins. Chrift is the jllpha and Omega,
the Jirft and the lafl. What the Father doth,
the Son doth alfo in many re(pe£ts : The
JFkf^^r created all things, (b did the iSVj^ : and
what the Son doth, the Father is laid to do,
John 14. 10. T^he Father that dwelleth in
mey he doth the Works.
It may not be amife here to tranfcribe a
few Vcrfcs from this Chapter, John x^ in
order to give us a clearer Idea of this Union
and Communion between the Father and
Chrift i fince 'tis the defign of our Lord in
this Place to inftruft Thothas and Thilip in
the knowledge of God the Father and of
himfelf John 14. 7—1 1. If ye bad known me,
ye would have known my Father alfo : And
from henceforth ye know him and have feen
him. 8. Yhilip faith unto himy Lord^ Jhe^ip
us
Q^Vi lieiwem]t(mand bh Father P 145
US the^Fathety and it Jhfficeth us. p, J^fits
faith unU himy Have I been fo long time with
jfQUy andpt 'haft t^ou notinownmey Philip f
He thht hath feen me hathfeen the Father \
and h&ii> ^ fay eft theUy Shew us the .Father f
lo. )Belien>efi thou nptf that- I am 4^0 the
Father arid the Father in me? The Words
that 1 fpeak untojou^ IJpeak not rfmyfelf:
But the Father that dwelleth in me^ he
doth the Works, i i . Believe me that I am
in ' t hi Father and the Father in me: or
elfe MUv^ me for the very Works fake.
Upon this Scripture I beig l^vo to make the(c
three BCem^^rks. ^ .
Remark t, This is not fpoken concerning
the Union, the ihbeing, or Indwelling of any
diffina>DiwW Nature of Ghtift, in the Di-
vine Nature of the Father, but rather con-
cerning the , Union of his Human Nature
to the fame Godhead that is in the Father j
and that for thefe three Re^fons.
!• fiecaufe the Difciples at this Time were
not particularly acquainted with any diftind:
Divinity of Chrift, and therefore he can't
Iwfuppofcd tofpeafc to them of this his Di-
gnity,, and* tell them where it was, (w^) in
the Fatkcr. • It was as Man that he converfcd
with them i bdt as a Man who hiad <jod ever
with him, and. he is now further ^cjgplaining
the IntinMcy of 4:lus Union between Qod and
vMan in-hls own Perfon.
z. Tho the Deity of Chrift coafidered as
L the
1 46 Is there an intimate Unions Q^^ V,
^t Etimal Ward or JVifdom aft he, lather
inay;bc &id to be ot dwell in the Father^
yet God the Father is n6t faid tabein his
Wijdom^ ot to dwell ifk his Wifdom^ where-:
as this Inbeing and Indwelling of Chrift 'and
the Father are mutual in the Text, I 0m
in the Fat her y mid the Father in me: it
denotes the Union of two really difliad Be-
ings in one.
3. Becaufe Chtift makes this his Uniojgi
\(^ith the father an Exemplar or Similitude of
the Union of the Saibts with God. John 17*
^ I. That they ^l i^ay be ane^ as thou Father,
art in me and I in thee^ that theyalfo may
beimeiw^ns. The Union and . Communion
between the Man Jefus and God the Father,
tho' 'tis vaftly lliperior to that of theSaincs,
yet 'tis ftiii voluntary and of meet Gra^e, and
in thisrdpeAit may be propeely mfide uieof
as a very glorious Exemplar of our Union to
God and Chrijl : But the Inbeing of the £•
tcrnal Wofdix Wifdom in the Father is fo
efTential to Godhead, it fo infinitely *t]»n-
fcends all his voluntary ^ and coptdet«0{¥dmg
Union to us;and is ib infinitely diffelrcht Uobel
it^ that it does not fcem to be a proper Ex-
emplar or Pattem thereof. I much rather
xonciude ' therefore, that the Union bcre, dc^
fctihed is the Union betWjeen God the Father
and the Man Chrifi jF^/ij-, or between the
lame Divine Nature which is in the Father
and the human Naiuire of Chrijii^
Remark
^Rtmark fl. yefns Chrifi neither in Ithis
^I^Iaie Hdr^in any oth^r dcdi ever afcrifbeibis
-tti5)^kic Woiks to any other divine Ptowet of
*hi$^d^^ or 'to any other Godhead ofifais
"-^^n, ^(iijduid attd different from the Godhe^
tOfthc father. / liw by the Ftitbet: Jobii
^14. 1 $^. The Father is in iw, /mi it is the
Father^nme^thM doth the fVdrh. ijohc^kf.
10. 'Ct% but one Godlicad of the Father iind^
the 'Son) -not two divine Nutates or ti^
'GcKlh^ds, for this would fecm toisake two
^Goid^!. ^ot^has the>i^^4S)»/i^i>ito wbomfome-*
f'tiiiM»<;^//^ afcribes his Works, any Go^-
'haifti dlflfei^rit from' that of the Eather.
'Remark KI. -Let it be obicrved ftitthcr,
f that' wbeh^ our ^ioUr ^t<:]ls.ivis Difciplesv aiid
particularly informs Thomas .^nd fPhi/iPfihsLt
hy-yke^g ^and knowing the Son^ they fee and
^^how ^the Father dlfby hte does not give this
Itcdfon^or it, (w^.) that he is the nj^ry Image
'<X the Father, or the Reprefentative or the
Vicegerent of the F&ther, tho' thofe are great
Truths { i>ut he^ives thisi&eafon, that there*
is -a moft intimate Union oiOnenefshorv^txi
•the Fathetrand him. lum mthe:tather and
the<Fiither * in Me: and fo near and fbinti-
(tnare is this Union, that he attributes the
^^rt/x which- he* fpeaks and the /i^/^j which
^hc docs to the 'Fath«r,o^. 10. /. f. to the God-
^head of the Fatlicr dwelling in hicn. Tlias
'Ghrift and his father are ^, John 10. 3 o,
* Ohe Godhead belongs to both^
La Prom
j 1 48 li tber0 an intimti^e UnittH C^V.
From all this we iiiay rcalbnably mfcr. that
when the . Names, Titles and Works of the
True and Eternal God arc pr&phetie^Ufy ^t^
tributcd to y^fus Chrifi under the Old Tef-
tament, or hifiorically in the New, 'tis not fi>
much becaufe his Human Soul is the Image,
Reprefentative or Depiuty of the Fatheri as the
Arians fay i but becaufe the very Godhead of
the Father dwells perfonally in the Man Jejus:
tht Fulnefs of the Godhead dwells in him bo-
difyyCosiS on fome Occaiions to^ive a fiiffid-
ent Ground for the Rcprefentation of Chrift as
God-Mdn^ot one complex Per fon including a
Divine and Human Nature s tho' on other
Ocica/tons Chrifi is reprefenitcd as zJMan, and
is called the Man Chrifi Jefus the Mediator^
zimiTim.%.^.
.And as we find Divine Name$ and Cha-'
rafters are givcti to Chrifi at/ and after his
Incarnation, becaufe the Pulnefi of the God-
head dwelt bodily in the Man Jefus^ and
thereby he becan^e God manifefi in the Flejb y
fo before his Incarnation, when the Angel of
^the Lord wh6 appeared to the Patriiarchs,<:alls
himfcif the Lord^ God^ Jehovah^ Go4 Al-
mighty ^ and the God of Abraham^ we very rea-
fonably account for it in the (aoie manner,
{viz.) That the Fulnefs of the Godhead dwelt
in him ^iritually, /• e^ that there was the Human
Spirit ofour.blefled Saviour in his Pre-exiftent
or Angelic State, inhabited by the Great and
Almighty God, and cocnpoiing as it were 09c
... complex
Qyy,ieifweenJefu^anJJ!>isF^ 149
cotnpl«3t P^rfoa, one complex Intelligent A*
gent in thoTe Appearances.
Objt0. Bur docs not this reprefent Chrifi^
af being the Father ? Doth not this fuppoie
God the Father to be incarnate^ which is con^
trary to the common Expreffions of Scripture
and Senfc of the Primitive Church \
'J jinjw. I . Almoft all the Prot^ftaQt Writers
that have been counted moft Orthodox for.
fome hundreds of Years p^ft, both in Foreign
Gountrics and at Home, have univcrfally fup-
pofcd the very /anfe numerical . Godhead of
the Father tQ be the Godhead^ of the Son : ,
and that it is the fame infinite Spirit^ the fame ;
Underftanding and the fame Wi\U which ot- .
ifts in the. Father with one relative Property,
that is alfoinc^rnate in the Son with another
relative .'Property : Only they fappoje the fu-^
peraddcd Idea or relative Property of Father^ ^
hood is not incarnate, but the (upcradded rc-
Tative Property of Son/btp. Now I can't rea-
foAably fear any juft Cenfurcs from thofe.
who follow, this Doftrinc of all our Reformed.
PredecdTors, becaufe their Opinion comes*- fo
very psar xO, or, ratljei: is the faitje with
what I have aflfcrted, tho' they add fome hu*
manPhrafcs to it, of which I have not yet
been able to attain* any Ideas.
uift/iv.t. Tho* %hfi fame numerical God-.
he4d belong to the Father and to the Son^,
yet. 'tis not proper to fay, the, Father is in-^
warnatfi becaufetheIdcaofF^/^r>&^9^mperr
L 3 addfd
tS<y Is iBeri an iniMate tMdA: ^^
ad(i(ed to. the Gddhead, Includes thd Y^ <f-
the prime Agent, and- fUj^NAflQ'^Rttter'ilil th^L
divihe Obcdaoittiy v ^hl(»faa^ thie lAsk ot^Jtit^-
n4fiM iiv/»n£ff^p^lY to" Oiie thkt-is^ ftne'iiT-
order t6 becroc^e ii^ MeidiMof btit^dcA ^ ()«$)£^
add'i^ifHaiild<giiibetidt«gbf¥d{^¥}^ totlsaSffirr
as I fhalHh«#^ttHMediately.
^ A^. ^. ThO' in ^cAcl^l^ <«^^ mly '(ujiporc
the very Godheitd' Of th6 Father co^'be vt^ '
t6A to Aie'Man C'^^ J^f^t acccUdittS' t^'
thefe Expr^ods ift the loth and s^flh dP
Joim, and dfdwliere, yet foAc h!a^&^m]^C^
cd there arc o^r Scripnufes^ which^ r«{»^mt«
CJlnriJl in his Divine Nature, afr the J^fd '<»(■■
JFifdomcX i\it Fa(ther> ats a* peculi«ti «<H»ftM>
Mhciple :df' 5e)f*manifeAatidn im the^Diviit6'
Nature: ind if Scripftire d6es repreiSAS Ike-'
Oreat G<^d uAder the pecolSai? Id^ or Chafac- ■
tei^ of his WlfdMi or ^ri/^ as tnaiufefti^ ie- '
felf in Fle(hi 'tis ilOt !<> propei^ Co ixf\ ^dd^
the Fisher was incdmatti but (bar thd/^»k^l
oc Wifd$m of GMf MAT «K<t</^ Fi/^> thx>' tho'
.Godhead ef the H^drd is the lame wichf chaf''
df the Furheri for- the Wifdom of God fcsl
God, But I icifift Hot on this AaifwcTj afld/
therefore protced.
" Anfw. 4* The presentment SOul of Chtift^
ill whom the Divine Natm^e or Godhead^ a^^
ways dwelt, is properly clife i$S^» of (iady de-
rived from the Father befdr< all Worid^y as hi^
only kegottin Son^ the Brightnefs ^ftbi Fa-
thers Glorjh; and the exbrefs Imager of hifi
Terfon.
^^Tp?^' Alid this glorious^fluman Soul who
liveq many Ajges in an angelic Statc*> and wai'
^^Angtl of Oq^^s ^refence^ doc$ fcem to
be tlic rtiort imnicdiatc Subjcfl! 6f^Incatna-
tipn. 1)m'Son of God' jiTo^^erly took Fk(h
upoa him, and (fliafl 1 fay;) became as it were a
medium; in znd by which the Divine Nature
or Godhpad \j^as united to Flclh and Blood.
"fhu^ Chrifi is proi)erly called Godmanifejiin
the Fie fb^ becaiiTe true Godhead always dwdt
in this human Soul, who is now incarnate:
and he is, properly called- the Sim of God ma-
nifisfiin th^PleJb; or Chrifi come in the Flejb,
bteaufe' tiws human Soul, • who was properly
the. Son, of God^ was more immediately the
Siibje^ of 'Union to Flefh and Blood. And
thus the E){prcffions of St. jP^^nr/and St. John
are rccjohciijcd, i Tim. 3. i6; Godwasmani-
fejt In ^'heFleJh: and i^i^hn 3. 8; "The Son
ofGoiwa/mdnifejiedi and 4. 2. yefus Chrift
a. come, ii^ the Flefi.
This fort qiP ^^poittipn of thefe Texts wherc-
111 ^ej^s thrift and God^ the Fat hit are re-
prclfcn^ed as/^^, or as mutually m-bemg and
iP'Jwellin^ in CiXch^ other, (eems more cjfadly
agrccabre ro. the whole Tenor of Scripture,
and bpft maintains the Unity of the Godhead,
Which-is the Foundation of all Religion both
natural and revealed 7 nor is it liable to iho&
Cavils, Objedions and Inconveniences with
wh)(li P(h^c Expoiitlons are attended.
L 4 This
/
r
1 52 Is ihefe anlntimate Umoe^Sof^ -
. This Expolition is free from, thofe Obfcufi-,
ties which^ attend the mutual ifhh^mg^ and
in-dwelling, of the Father an4 . the Son ,
confidcrcd . purely in ;their . Divine Natures,
which the Learned have called i^^mf^x^^^^i
and Circf^nhincejfion. Wc can hardly fuppofe
our Saviour intended* that Notion in John
14. 7, &c. , bccaufc /tis a Notion fo myfte-
rious and fublime beyond all the Ideas that
Philip and Thomas could fr^me at thai: Sea-
fon : And therefore we cannot imagine that
Chrifi wpuld go to amufe them with thcfc
Unfe^rchables, when they defircd fome In-
firudion frooi him in the Knowledge of God
rhe Father.
This Account cfthings plainly, intdfigil>ly,.
and effcdually fccurcs true, proper/ and inter-
nal Deity to ,God the Father, and to out
blefied Saviour, and that in two diftin^tper-
fons, without introducing any other Godhead
befides the Godhead of the leather. iThus
God the Father is the only true God origi* *
nally, and jct J efus the SonufGod^ by Union
It), and Communion in the Qpdheacl of the
Father, is alfo the true God and the eternal
ti»ife^ I John f. 20. AnA . this is eternal
Life to know the V^%hti the only true God^
andjefus Chrifi whofn he hath/ent. Joha
^7- h : :
r
<^UB5TION
L
153
QjTEST ibm V\»
1 1
♦ I
Chrift tie ' ex^efs Inmge of God
the Father in the Human Nature'^
or in the Divine?
t .
Nature
4>
IN fevcral Places of Scripti^c our Saviour
is rcprcfcntcd as tht Image of God : 2 Cor.
4. 4,. ChrUi^ . who is the Image of God.
Col. I.. I f. T%e, Image of th^ invifibte God^
the firft'horn of every, Creature^ Hcb. i. 3/
The JSrightnef^ of his Father si Glory ^ aM
the exfrefs Image of his, Terfon^ whom he
'hath appointed Heir of all things. Now
'tis an important Enquiry what is the Scrip-;
turc Senfe in which 3^if/«j Chrifi is the Image
of Gqd the Father.
It tvas been ^the Ciiftom of many theologi-
cal Writers to fuppofe Chrifi in his pure ^i-
wne Nature xo be t^is Image of the Father to
which the Scripture refers ; but there are fome
Re$irons which feem to oppoie this Opinion/
and incline mc to withhold my A0ent from it
at prcfent. ' -
t.
\
/
♦• w
1^ Is ]dm the Image of the Qu.VI.
!• That our Protdhat Divines hayc almoft
univcrfally fuppofcd the Godhead or divine
Nature of Chrifi to be the fclf-Xamc, entire,
numerical Godhead, Nature or Effence which
the Father hak,/aiid[ diferiagi <mly) in his Per-*
Tonality or Manner of SubAftence, that is,^
JKi/Sbl^/^ryiMK^ idsiF^'B^hei^ Nianixc* o£.
SubAftenoe Jli ^aft/MPji^ ^^w; aqcoafing
t6 this r>odrihc, th^ divine , Nature o£Chrift
Can neither be the Image of thcfathcr in his j^
fence^ nor in his Ter finality and Subflftence.
Thedivitie^]^attt«^orCir^Jcaiinot bd ^-
Image of the Father's EJfence^ becaufc it is nu-
merically the very .faqip Eflencc, ^nd npthioj^
iiS fe^^tobiirlttihiia^c <>n^ '. \
' Neither cah,tlifci^ccuha^t^Ubf4^^^^ ot^etf^
fifid^ty ofChrip?^ God, blp thc'lmagc d^^^he*
Father sVerfifiahty or SuBfiftcnce; iot: Sonr[
fiip or Filiation J^ by no n^ean^ an Image* i^
^atemity ot FatherhDofty but is. rather thi?:
very Jtverfe, • ot doqtrarjr * t<> \t: A derivfd:
Marinpr of Sabd<f6nc^ can never be the cxr ;
prefs Image oi ztiunderived: M'inhcr of Siib-'
fiftciicc. . -- . v.. "v,' ,":
If therefore the Per fop ot Cbfifi cpnii4cred'
as God. be the f^me numeric jL' Godhead with
th^ patkfr^ together >vithl a ^iftih^ Pctfon^-
Iity, that Is Piliatim, aad;_lf he is neither, the \
linage of the /4/>&#rV C<?i^-^>/a^' nor his *Per-
J^lit^ i theft* CJbrip,' cxMdttcd merely in |jis *
diVinc Nature, catfriot t* the ttp;cfs Image of
tbf Father. *• '*
• i
J.
/
^a^ -tttb^ HumuhNa^tpe^ .v^$
^\
li Another i^afott why^ Obrift asGbd, is.
luM: the linage of God»tbd Fath^, i) becaiiMe
he is eailod* t^if Imug^ of the- ittvifiiieGod:
Ndw the Godhead^bf Cim/^ ii » modi /»
v^ifli ^ the Fathei<s^6dliead Is; and th^re*-
fotc when' he h caiD^ Mr Jmi^ pf rhe in^
vijilfle God, it muftfigtiif^, he is that Image
whereby God beebaies* vifiblt, or is made
known W Men 3- and- fbf this^ Rcafon thi»
Title of Chri/i ttiuft iMtode futh a Nature
in Ghirifi yAictt^if i^^ itrvij^
known, to Mai^kiftd^ thar is, it. «Mjtl incltidter
fomethii^ of hifS' ihferibr (M^ fawiikianr Ntature^
and pcfha^ has a'ptimtRefepencetheretOs
3. AVhcn C&h//?* iS called the Image ^fGod lii^
fome Scriptures, it would naturally^ lead Us^tb/
conceive him diftinft from, andin fbmeSchft^'
inlerk>r to that God whof6 Image he is 3 and'^
therefore it doth as n^uratly lead oht to coit^'
ccive ChrifV^ Godiread is not don&tild iti^
thofe ScFij;>tures$ foir the Godhdad 06 Gbrijf"
and (he Father is one, whereaa the Im^ is -
fomething inferior to the Original.
Let it be noted aifo, that every Man h dl^
led the Image of God, i Cor/ ii, 7. And
therefore this feems tobe tbok>w.aGharader
of Chfifi, conftdered in his pure Godhead.
Bbt there are three Senses in which Chriji
is the moft noble hnagt of God.
I. This Title moff admirably agrees to
Chrifi considered as Man : His human Soul
is the fir0, the greateft, the wi&ft, the holiefl^
% and
\
\
TJ^6i Is JeCtji tie Imdgi itftheXlni?
and the bcft df all cwfttcd Spirits : Tbfi Man
JeJUs is the wifeft, hdii^ftK afjd bcft of Mcn^ .
formed, aftec 4he Iipageof Q<|d in:titegr$ateft
Perfedions «tid: pi^9^bly his human $oul to .
hi« pre-cxaft^nt State; w^tMfi0rk>^ <f e-
very CreaPitrey s^n^ tkf kfgim^mg::pricbi^'0f
tbf Qfeivtim4fQ6dy^xi^'^\^ of
BjercmbUnQe)to.'God/it>/^Il natural. and in all
moml.FecfoSiilrt? tb»n j any Man evcc ;had, or
than tht whoi$:Cjeaciim bcfid.cs.
.2. Aiid if.Jt be fur^ej;!qoipfidcred that this
glorious Maw Jefiis Qkrj^J^ ixtVL in his prcrcx-
ifl^nr^as welL a$ in his inc^fnat^ State, isinti-
niately , united to. his, div|«f nNftture, i. e. to .
the fame Godhead that ticldpgs to the Father,
OiT: to ?hc eternal; /f'f/^ or fittfdom of,Go4%
x\^^^\i the very JPcrfeftioiu of God himfclf (bine .
throughithe kmmm IS^nn ofChrifi^ ip^ moft
rcipletidciitt Msnncr : ChriCi zsGod-man ls)a* .
dfffd . the Br.i^tjiefs of his , Fathers Gkry^
and the mo^ e^refi };fiage of hU Terfon :
and in this . $en(e it. may be granted that;
ChriJ\ is fuph an Imagf <^ God as to be alfo
Gpd h^Wf^tf, QodfMrufeJiintheFleJb^Ggd
o^if : all ble£^eid for ever ^ , ) '■
- Thus far we have fccnin what Senfe Chri/t
maybe called the Imagf fif God the Fathi^r^
in , t^ie y?ry Qtmfiltutian ,^ h,is Terfon^ : Let
us alfo now confiderhim, «.
, g. In h^s^; Charaifer of Mediator; and
fo,he becomes the Ivf^ ^fJk'^J^y^fi^^^ God .
in yet a jEirther Scple. He .is the Father's
: : ; ' jimbajfador
: ■■ Fathr in bis Human N^tture f 'iS7
Ambajfador to us, and in that Senfe he is the
Image of God^ ftnce he reprefents God among
Men. He is alfo King of Kings and Lord
of Lards y vefied with.a fovereign Dominion
over ail things by the Appointment of the Fa-
ther ; and therefore he may be called the ex-
prefs Image of his Father's Perfpii, as he is ap^
pointed Heir and Lord of all things : And
as Adam wzs the Itrtage of God,' in* his Do-
minion over Creatures in thus eWorld, fo
Chrifiis a much" more gloriou? Image of
God the Father in his Dominion over the
upper and lower Worlds.
Thus, tho' our bleflbd Saviour confidered ^n
his pure. Godhead or divine Nature_,can|i6t
be fo properly called the Image of tie invi^
fble God^ or the exprefs Image of the Fa-
ther ^ yet considered (i)'^ Man^ (2)'- as God^
Man^ or (3) as Mediator^ thofe Afcriptions
may very properly belong to him. .
NOTE. In another Treatife which will be
publifhed in a few Months, concerning the
Glory ofChriJl as God-man^ and the. iPre-ex-
iftence of his human Soul, there, will be an
Abridgement of a larger Difcpurfe of the
Reverend, Dr. Goodwfn's^i concerning the
Olories and Royalties of JefusQhrijt confi-
dered as GodmfM^ and of his being the/i^-
prefslmageof the Father.
Question
■ •
ts^ AretbeWorJbip6faeii^.yn.
QjJEST.ION Vn.
- >
re the Wt/rfhip nf God andHsSm
Jefus Chrifi confiftent Mb. me an-
otlferf
*-.jr^ O D is a Spirit, \. c. arcing who h^
f y Undcrftandihg and Wills infinite
^^^ ki Knowledge, aad • in Power, aiid
in every ' terfeflion.
2. There is but one dnly Uvlog and tnic
God; tie. one infinite Spirit. And I cxprcfs
xnyfelf thus, left ifwefuppoft moi* inhnitc
Spirits than one, we fliould give occaHon to
lay, • we believed more Gckis than one. Three
itnShitcSpitfo'fcem to me to betinreeCods:
5. This^diic true God is the only proper
'Objcft of divine or religious Worfhip. This
•Doftrine -w^s aflerted by W^x,'fo *by
the Prophets, indcoiifirtaied by the Lord ;5^-
fi^ Chrijthxtcif^.
4. In the Scriptufe Cftr//? exprdffly caMs
God the Father the 4tnly^ true God, as-diQiiiift
from hlmfelf ; John 17. }. And the Apoftlc
^^pMil Gonfirats it, To us there is but one God^
even
iven: the F0tkef,4^wh0mareaU tln^T^^Uf4
ape Lord J ejus Chrifi^ by whtm are ^U
5rJ^/^^ G&r//?;, who is the Son of 4Sfo^,
}fi cvickntly :ifepfiG(c9ted ^ .^Qrif)^!^ as. cu^
ottKC diftin^ ^rit di^c^at froin Qodn^hc
Father. tx)th hefoK and after "his Incarnation^ . .
Before his Incarnc^tion heiian a diftinA Con-
fcioufnefs or Undcrftanding, whereby he kncitr
^d was conlcious of his own Appointment to
various Services and his own MiiTion by; the
Father; he line wall the Qfficcs he himrclf
was ^ iii(lain> the Fiefli and • Blood be w^s
to take upon hicB, and the W<^k that he wjis
-fcnt to do by the Fathers AppQintment. Thefi:
pcrlonal 'Coniciouiheiflcs ^iXlhrift area]l dSSr
fercnt from 'the pergonal or individual Con:
i(i^oiUhefles of God the^Fathcn ^Chtifi hAd
alfo a diftinA Will ' different from the Fa*
ther, whereby he confented to what the Fa?
therms Will' ordain d conceriaiog him, he ac-
cepted ^f the -mediatorial Office at the -Fa-
ther s • hand, and by his own WiU ^bmitted
to that Incarnation whic-b the Will of the W
tber appointed for ' him : Air ^i$ before he
was aftnally incarnate. Lo^ I eame to do,
thy WiU^OGodi ^ Body haji thou prepanii
fne. P(al.4o. Hci>. lo. . i
; As for his Appearance after his^ Incarnation^
'tis fufficiendy evident heis-ancxher di(Un£^
SpiiSt, liferent fr<Mn the true and acpnal
Go4 ]thc Father ; for he w^s confcious of his
wearing
t6o Are thtWwJbip of the Qu.Vn.
Wearing Fliefh and Bloody and of all the Scn^
iatbns of Hunger, Thirfl and Pain, which he
derived thence : He was then compieat Man
in Body and Soul, who knew and worfhip-*
ped and obeyed his Father and his God. His
own Words confirm this : / came not to d&
mine awn mil, but the mil of him thdtfenf
me. Father:^ not niy^ Will, (fut thine be
done.
6. Yet this Son of God often a(^>ears in ""
Scripture as tbe Objeft of divine or religious
Worlhip. Tis thus in fome Places of the
Old Teftamcnt, when he appeared as the
Angel of Gods Trejence ; for Abraham, Mo*
fis and Jojbua wormipped him as the God of
Abraham, IJaac znd Jacob, and as Jehovah,
and as the Captain of the Hod of the Lord :
and in VfaL 4f. ii. we are required to
worihip him ) He is thy Lord, and worjbip
thou him.
And that we have feveral Examples of Wor-
fliip paid to our Lord Jefas Chrifi in the
New Tcftament, efoecialiy after his Refur-
teftion and Afcenuon^ is evident from the
Writings of the Evangelifts and the ApofUes^
St. Stephen worlhipped him. Lord J ejus re^
ceive my Spirit, Afts 7. and St. Tadl, 2 Cor.
12. For this I be/ought the Lord thrice. And
all the Saints and Angels in Heaven do worjbip
him. Rev. f. iz, 13.
7. Thenf e it muft follow that Jejiis Chrifi
the Son of God, cho' he be a diilin^ Spirit,
^ yet
Qu.Vil. Father and Son cmfifientf i6i
yet he muft be fame way one with the true
and eternal God^ th^t he may be a proper Q\y
jted of religious or divine Worfliip. Thus he cx-
prelTes himfclf, John lo. 30. 1 and my Father
are one. He.muft be fomc way the fame God,
or the fame infinite Spirit with the Father,
while he is alfo another difiin£): inferior Spirit,
different from the Father.
8. Scr^ture does not teach us to conceive
how this can be, but by fo near an Union
betvtrccn this fupcc;mc or infinite Spirit and
the inferior or finite Spirit, as may conftitute
one compounded Perfon, one complex Agent
or Principle of A£l:ion, one complex Objca
of Honour, i. e. Qod and Man. And thus
the Son of God feems to be reprefented often
in Scripture as a complex Perfon, or as two
diftind Spirits or Beings in a perfonal Union.
In the Old Tcftamcnt he is the Man who
convcricd with Abraham and who wreftled
with Jacob ; he is the Angel of the Cove^
nanty the Angel in whom the Name ofGodis^
the Angel of theTrefence ofGod^ or a Mef
fenger fent from God^ and yet he is alfo the
Jehovah^ the God of Abraham and Ifaac^ the
lam^that lam. . He is fpoken of as the Child
4^orny the Son given 3 and yet the mighty God,
znd the Holy One whom the Angels adore^
He is reprefented alfo in the New Tefta-
ment as the Man that died, rofe, and afcendcd
to Heaven ; and alfo as the Jehovah or God
oflfraely who Is defcribed in the 68th Tfal.
M compared
t62 Are the Worjhip of the Qu. VIL
compared with Ephef. 4. as afcending on higb^
leading Captivity captive^ and receiving
Gifts for Men. He is God- manifeft in
the Flejh, or a Man in whom dwells all the
Fulnefs of the Godhead bodily. He is the
Word who was with God-i who was God, and
who was made Flefb^ and tabernacled among
Men. 2 Col. 9. John i . i , 14, and i Tim. 3. i <J.
Now this near, intimate and unfpeakable
Union between the Man Je^s and one eter-
nal God lays a fufficient Foundation for di*
vine Names, Titles, Attributes, Worlhip and
Honours to be afcribed to Jcpis Chrtft the
Son of God. He and the rather are one^
John 10.30. /. e. (o united, that one Godhead
is in both by this Union. He is in the Fa^
ther and the Father in him. *Tis the Fa^
ther in him that doth his wondrous Works.
John 14. 16. He was in thi beginning with
the Father : The Word was with God^ and
the Word was Gody John i . i .
p. With regard to the blejfed Spirit of
Gody tho' I think true Godhead is afcribed to
him, and perfonal Aftions are fometimes at-
tributed to him in Scripture, yet as we arc
not cxpreflly, plainly, and particularly in-
formed, whether he be a really diftinft Princi-
ple or Power in God, or has a proper diftin<a:
Pcrfonality of himfelf, fo neither are we ex-
prcflly required to worlhip him in any Text
of the Bible that- I can find. Neverthelefs,
as divine Attributes and Adionsj and fome-
times
^^11., Father and Son confiftentf 163
times pierlbnal Cliaradcrs arc afcribcd to the
Spirit of God in the Language of Scripture, I
think the Reafon of things fufficiently autho-
rizes and allows religious or divine Worlhip
to be paid to him, tho' we may not precife-
ly know the Manner how he is God, or how
far he is a diftin£t Perfon.
10. What particular Diftindions may be
in the Godhead or Divine Nature irfelf, and
how great thefe Diftindions may be, Scrip-
ture docs not fo evidently' aflcrt, nor fo clear-
ly explain them to us. And in this place I
would not on the one hand go beyond Scrip*
ture, nor on the other hand would I talk with-
out Ideas. But fo far as I have rcprefented
this Matter of Divine Worfhip, I think there
are Ideas, and thofc borrowM from Scripture
too, which go along with my Words all the
way 5 and I muft acknowledge this is the
cleared Conception I can arrive at in repre-
renting this Subjed, after many Years Stu-
dy of the Scripture and much Prayer for di-
vine Inftrudlion.
11. If we could once perfuade ourfclvcs to
try to read every Scripture that relates to the
Doftrine of the Trinity as placed in this Light,
without any prejudicate Opinions derived from
other human Schemes, I think that Dodrine
would be found much more eafy and intelli-^
gible than it is generally made 5 and the Wor-
ship of the only true God would ftand af-
ccrtained and confirmed 5 and yet J ejus Chrift
M. 2 ;he
t
t
1 64 Are the W<trjbip^ 8cc Qu. VII.
the Son of God being one with the Father, of
being God and Man m one cxxnplex Ferlbn^
might become the Ob;ed of religious Wor-
fcip, according to the Reprefentations of
Scripture, and without any Offence to human
Reafon.
12. If this be the true State of things,
then the me eternal God abides ftill the only
Objeft of Worfhip 5 whether he be cbnfider*
cd as abfolute in himfeif under the Charader
of the Father of ally or as united to the Man
"Jefus Chrift-i and dwelling in him by a pcr-
fonal Union. Thus the Father and the Son are
both worfhippcd, but when the Son is worfliq)*
pcd, 'tis as one with the Father^ and to the
Glory of the Father^ Phil. 2. 1 1;
And among other Reafons this is one, why
it has p leafed the Father that all the Ful^
nefs of the Godhead Jhould dwell in hm ha-
idilyy Col. 2. 9. that being fo nearly united to
God, or one with him, he might be a proper
. Objcd of Divine Worlhip together with the
Father. Rev. f, 14. Bleffing and Honour^
Glory and Tower be to him that Jitteth on
the T^hrdne^ and to the Lamb for ever. ^ '
Question
^
165
QjJ E 8 T I O N VIII.
What ii the Worjbip paid to our Blef-
fed Saviour^ who is the Image of God f
yr^/.L^Tp^HERE is fomcthing in the
Rcafon and Nature of Man
that direds and inclines him
to own and worfliip fome God, or fomc fu-- *
perior Being, from whom himfelf and all his
Enjoyments are derived, and on whom his
Expeftations depend.
jPr^^.U. Reafon and Revelation confpire
to teacn us that there is but one true God.
^^op. III. This one true God has required
exprefUy in his Word, that he alone (hould
be the Objeft of our Worlhip or religious
Homage : and 'tis feveral times repeated with
much Solemnity in the Old Teftament and
in the New.
Vrop. IV. There is fomething in the Na-
ture of Man that inclines him to reverence
and refpeft the Image of that Being which he
worfhips: And the reafon is evident i becaufe
the Image is fuppofed to be fomething more
M 3 within
166 IFhat is the Worjhip due Q^VIIL
within tiie reach of his Senfes, and therefore
more fuited to his Bodily Nature, than God
who is the fpiritual and unfeen Objcd of
his Worfhip: Or at Icaft, becaufe he can
have the Image fenftbly prefent with him when
he has not the Original : and the Image be«
ing fuppofed to have the Likenefs or Rcfem-
blancc of the original Objed of Worihip,
it refrefhes the Memory and brings to niind
the Excellencies of the Divine Original. |
If we love or honour a Friend> a Father^
or a King, we defire to have their Pidures
or Images near us, we pay a f&rt ofEfteem,
Love and Veneration to thofe Fidures, upon
the account of their Likencfs to the original
Pcrfons : and we alfo pay our Efteem, Lov?
and Veneration to the abfcnt Original by
the Means or Medium of thefe Pidures.
'Tis from this Principle that the Heathens
in all Nations, who have worlhippcd the Sun^
Moon, and Stars y or their KingSy Heroes and
AncejlorSy have generally made Pidurcs and
Images of them, and either reverenced and
worlhippcd the Images or worlhipped the Ori-
ginals in and by thofe Images, or both. And
for this Rcafon, in the corrupt Antichr'h
Jiian State, they did not only worjbtp the Beaji
with feven Heads and ten Horns y but they^
made an Image thereof and worjhipped it.
Rev. 13.
Tt^rop. V. God has expreflly forbidden Men
to make any Image of himfclf and wor(hip
iQ^VIII. /c Jefus the linage 6f God f 167
iCy ot even to make it a Medium of paying
their religious Homage and Worlhip to him-
fel£ The fccond Command is moft expreis
in this Matter i and this is in general efteemed
by all Proteftant Writers to be the plain
Senfe of that Commandment : And one chief
reafon of the Command is t^ecaulie Mankind
is fo prone by Nature to worlhip Image5 which
they have made themfelves.
^rop. VI. God hinifelf has never flicwn or
given us any exprcfs Image of himfclf but
one, and that is his own well-beloved Son
"Jefus Chrifi. Hcb. 1.2. He is the Bright-
nefs of bis Fathers Glory ^ and the exprefs
Image of his Terfon. He is the Image of
God^ 2 Cor. 4.4. And in Col. i. if. He is
the Image of the invijible God. Now this
Expreffion feems to have a prime reference
to his Human Nature 5 or (as the Learned
and Pious Dr. Goodwin alTcrts and proves)
it mud at leafl include his human Nature in it^
becaufe every thing that relates dirc£tly to the
Divine Nature of Chriji is as invijible as God
the Father^ and therefore his Divine Naturd
conitdered alone would never have been fo
particularly dcfcribed as the Image of the In-
*vijible God.
Trop.WW. The great God himfclf has re-
quired us to make this his Image the Medium
of our Worlhip paid to him, Eph. 2.18. By
him we have accefs unto the Father. Col.
3. 17. Give thanis to God even the Father
M 4. by
i68 What is the Worjhlp due CLVIII
hj him. And he alfo fequires Men and An^
gels to worftjip this his Image. John f . 23^
That all Men Jhould honour the Son^ even as
they honour the Father. Hcb. i. 6. Let all
the Angels of God worjbip him. Thus far has
the blefled God indulged or incoaraged that
natural Inclination in Man to reverence the
Image of that divine Being which he worfliips.
Trop. VIII. To this End it has pleafed thft
great God in a fpecial manner to afliime into
the neareft Union with himfelf this his own
Son, and thereby to render him a more com*
pleat Image of himfelf: Thus the Son, who
is the exprefs Image of the Father and the
Brightnefs or Splendor of his Glory, is alfo
one with the Father, as Chrifi cxpreflcs it, John
14. 10. He that hath feen me^ hath feen
the Father : And the rcafon he gives is this,
/ am in ' the Father, and the Father in me\
John 10. 30. I and my Father are one, i. c*
oy this Union, as 'tis explained ir. 38. And this
is done not only to render him capable of his
glorious Offices, but ofdivine Honours too j
that Jefus Chriji might be worftiipt, and
yet that according to God's original Com-
niand, tliat which is not God might not be
made the Objcdt of our Worfliip,
Since there cannot be more Gods than one,
and fince proper Deity could not be commu-
nicated to the Man Jefus, who is the Image
of the Invifible God, to render him & par-
taker of our WorQiip any other way, therefore
proper
Q^VIII. fb J^{q& tie Image ofGvd? 169
proper Deity is uair^ tahim^ that hctpight be
on^ wit A God. And^ thus a^ the fFord who wds
God was made Flejhi Johou 1. 1, 14. by 'his
pofofial Umon to Fk(h, Co the Man jifkf
may be faid t^beoatne Godot to be Goci^ by
his pcrfonal Unkm to God. \ ,
Xtms the bumaA JSfaeure of Chrift being
a Creature moQ: like to Qod, and being, io^
habited aUb by Godhif)id^ » the brighteft. Image
of the ifwi^l'e God, and is ogne with Qo4
himfelf^ and chat asour Divides exprefs it by
a ^^T final Union : And thus he is taken into
as moeh Pafticip^tlon of that Worfhip whidi
Menrpay to God, as a. Creature is oapaJDle of
receiving, and as the original lAvi oi w,orJbi^
fif^g nmo bMt God can adoiit. See DjiTertai*
tion III. frofnpag.92. to the end.
7ropi IX. Wh(Srl the ancient Heathent
wor(hipped the Iiliages of tlieir Gods, clie bed
way . they could ever take to vindicate it wai
under this Notion, that they fuppofed (heir
Gods to inhabit thek own Images, and thus
they worlhipped the Image together with
their God dwelling in the Image : Bat with
far better Authority and with infinitely more
Juftice and Truth mdy Chriftians worfhip the
Son of God who is the only appointed Image
of the only true God, fubfifting in a perfonal
Union with the indwelling Godhead.
Trop. X. This may be iUuftratcd by a very
lively Similitude. A vaft hollow Globe of
Cryftal^ as large as the Sun, is in itfelfafair
Image
170 IFbatistleWorJbip^ «cc: Q. VIH.
Image or kefcmblanceof the Sun: Butifwe
might fuppofe the Sun itfelf included in this
Cryftal Globe, it would thereby become a much
brighter and nobler Image of the Sun, and it
would be in a Senfe one with the Sun itfelf,
or one complex Being. And thus the lame
honourable Afcriptions which are gi?en to the
Sun becauTe of his Light and Heat, might be
given alfo to this Cryftal Globe confidered
as inhabited by the Sun itfelf, which could
not be done Without this Inhabitation.
Then whatfoever Honours were paid to
this Globe of Cryftal' would redound to the
Honour of the Sun, even as the Divine Ho-
nour and Adoration paid to our fileftcd Sa*
viourarifes from the perfonal Union of the
human Nature with the divine, and finally
redounds to the Glory of God. Thil. 2. ii.
Let it be obferved here, that tho' I borrow
dn £mblem or a Refcmblance of this Divine
DoQrine from the World of Nature or from
the Heathen Nations, yet the Doftrine it
felf is entirely derived from Scripture, and
might eaiily be confirmed by many more Ci^
tations out of the Sacred Writers.
A N
7
A N
ESSAY
On the
True Importance of any
Human Schemes
To Exfiain the Sacred
Do^Srine of the Trinity.
SHEWING,
L That no fuch Scheme of Explication
is ncceflary to Salvation.
IL That it may yet be of great Ufc to the
Chriftian Church.
III. But all fuch Explications ought to
be propofed with Modefty to the World,
and never impofcd on the Confcience.
./.
»•« ■ —
t 'I
i
it
•
L »
>73
t . •
1 ' »
S E C T I O N I.
H £ fifljb of thefe Pomts is alceady
argued ill -aDifcourfe on theX7i&r*i>*
__ ft tan ^oSlfine of the Trmity^ Pcop.
.- ^tid "A^e otiiy take leave here to men-
ci«i thttfc^ Heads ^f At^oment, ^d to ctt-
Ittge a little on tht ^fame Sabfc^.
I. Any fiarfifukr Explkatim ^ thi
firiptural ^o3rm cf the Trinity 4ran ne-
ver be necejfary to Sahathn^bcesM^iy cho'
tht D06trine itfelf <^ three perlbnal >Charaders
whidhliave Communion da ooc Godhead, be
ctearty «vcalcd, yet the M^dtfs how they are
mty dHd^bw they -me. three f is^wft clearly
dnd flainfy revealed. And indded if this
Modus be revealed a* all in .SCTipture, yet 'tis
in fo bbfcure a noanner, that vre ctm come at
it only by laborious Redfonings and a traiiL
oF difficult Confcqucnces i whereas all ncccf-
Ikry Articles are and muft be clear and plain %
and if they arc not contained in exprcfs Words,
yttthcy muft lie open and obvious to a natu-
ral and eafy Infeircncc. •
1. Any particular Explication of this My*
ftery is not neceflary to Sftlvatioci, bcoauft
the mefifiims as well as the mfi^ and mofi
learned
1 74 On the Importance of any Human
lemmed Chrijlians have had very different
Sentiments dn' this St^jeSt^ and' gtfne in^o
different Schemes of Explication i and that
in the fcvcral'Agcs of Chriftianity, as well
as in our prefcnt Age. The very Mention
of the vcncrablic'NanKS" and Qpipions of Dr.
Cudworthy Bifliop Bull, Bifhop Stillingjleet,
Biihop i^4*M;/ffv /Biffiop T.e^rfiny Dt.fff^Wfi^
Dr. Owtff^t and Mr. Hiwe/iii\iS^%%tit tc^'^on-
firm :t;his fccond Rcafon. : . ;
. J.. Wema^pay aildke Honours tff ffejifa^
ered Three^ fmhich are requir.ed'M Scrfpiure^
while we'Mieve them t^ be reprefinf^ed as
three per final Agents , axtd as one in Godhead^
without way tatticular^. Explication how they
are Qne^ ana how,, they.are Three.
\A Now /tii jevidenc thlt Si^ripture hath more
diirei^y and cxpceffly laid\Our Saivatipn upon
the (pecial divine Chara&ers ot Offices which
theFathcr, Soaand Spirit fuftain in thcEibk^
arid upoh.thc peculiar Bldfling^^ which we de-
rive ^ont them, and the peculiar Honours
to be paid to thena,. rather t)ian upon any
nice Explication of their intimate Efienc^ and
Union, their Nature and Difference $ and
therefore fuch a nice Explication is not of nc«
cellity to Salvation.
. It is evident to me, that divine and religious
Afcriptions and Honours are paid to the Fa*
ther^ Stmiatnd Holy Spirit irv Scripture, and I
think they are due lo them all. ^ Now hov
thefc divjtie Honours can be paid by any
who
Scheme to explain the Trinity. 1 75
whp: deny them to have fome true and pro*
per Communion in the Eternal Godhead, I
can t well underftand. But I can eafily con--
ceive that divine Honour may be given them
without Jcnowing e^a^ly the precife Points
and Boundaries of their Union and Diftinc-
tion. See more in Chrijlian Doctrine of
the Trinity y Prop, XXI.
Do we not find it fufficient in all the
common Affairs of Life, to manage a thou-
(and Concerns wifely with regard to the human
Soulznd Bodjfy and with regard to each par-«
ticular Being of the Animal^ the Vegetable^
and the Intelleiiual World, if we do but ;uft
know whether it be an Animal, a Vegetable^
or an Intellectual Being, without any deter-
minate, philofophical Notions and Ideas of
the Ellenccs and fpecifick Differences of ali^ '
or any of thcfc, and without .determining how
far they agree, and how far they differ P And
why may it not be fo in the Affairs of Reli-
gion I He may be a very wife Man^ and dit
pofe and dired his Affairs admirably well with
regard to his King^ his Bijhopy his Father and
his Friend, by that common and general Know-
ledge which he hath of their Capacities and
Powers, their feveral Offices and the Rela-
tions they fland in to him, without any pre-
cife Acquaintance with their particular »4;i^
ral Confiitutions^ or the Relations they fland
in to one another. He may be a mofl difcreet
Mat^ager of his Affairs, and fpeak and do all
Things
176 Oh the Xmpsriisime {f^y Human
Things \ti pnp'er Tifue and ^lace^ wkhoiir
knowing ^ilofophic^Uy what IP^^ Isj or
what is Time : aqd he cm be contented wkh
this Ignorance, and be a niwfe Man AiU. Aifkl
t/ltij may he not be a ChfiftUn with the < fame
Degrees of Knowledge of the things of
Chriftianity^ i. c. wifhoik philofophical
Science of the abftra£t Nature of God and
Chtift. .
A poor Labourer or a Shepherd bclieves^y^
fiis Ckrifi to have tY^pr&per divine "Powers of
knowing, managing and governing all things h
therefore he prays to him, and truifts in him as
ins Lord and his God, wirhout any Notion
either of Self^exiftence arid Independency ^ or
without the leail thought of confubftantiat
Generation^ eternal Sonfbip^ 2X)A neceffaty
Emanation from i he Father % all which Ideas
fome Writers include in the Divine Nature of
Chrift, tho' perhaps without any fufficient Au-
thority from Scripture. He believes him to
be the true God, and Son of God^ and the
appointed Mediator to bring him to God j
therefore he honours and adores him, and dft-
pends on him under that Charader, without
any Notion whether his Sonpip belong to
his Human or divine Nature. He believes
him alfo to be the Son of Many but perhaps
he may not ever have heard whether he had
an earthly Father or no, or that he was the
^on of a pure Firgin. Now what is there
in all this Ignorance that forbids him t0.be a
true Chrifiian and a /bund Believer? But
Scheme to expiain the Trimty*^ ty f
Bat I would pariiij: this Argument a ikUt,
under fome mofe p»ailcl Infixes.
The learned World well knttxt^S \»^at tdIV
?>rcal Notions the famous knclent Father
ertuUian had of the Soul 6t Mari i what itii^
material and refiheti Opinidns jD^i Cartes and
his Followers . have entertained concerning
the Prefehce or J^lace 6f Spirits $ and what
were the contrary Sentiments of Dn Henry
More and his Adiiiirei^.
Now may not a Tertuitianijt take propet
care for the Sal vation of his SouU tho' he thinkf
the Nature of it be Corporeal? May not the
Soul, of a Cartejian find the right Way to
Heaven* tho' he believes his Soul has no Kc^
ktion to Place,. and exifts no where^ or in
m certain Tlace?, tAsiy he not worflii^
God with Acceptance in Spirit aud in Tnith,
tho' he conceive God himfelf. as an infinite^
]y wife and powerful Mind void of all £x-
tenfion, and who hath no relation toTlacef
and tho' he fuppofe his Onmipre fence to bt
liotbing elfe but his Univerfal Kn&wledge
ami Tower and Agency^ thro' all Times
and Places? And may not z Morift with^
the fiuhe Acceptance worlhip the fame God^
tho* lie believes him to be infinitely extended
and penetrating all Bodies and all poflxblc
Spaces}
What is there ih thefe philofophical P^^
ticuiatities, that fdrbids a Man to be truly
pious,, while he believes 'his Soul to have an
]^ ^ immortal
178 On the Importance of any J^man
immoiftal Being 7&tx tins Life/ and while'
.hcfuppofes God to have all the rcquilttcPro-
.pcrties and Powers for a Creator and Gover-
nor, and Judge of the World >
Yoa ^1 »% fome o£ thefe Perlbns hold
gro& Ipconfiftencles^ 9nd believe Impofllbles,
whUc they iuppofi^ a corporeal Soul to be
4$mmrtal$ or a (fo4 inj^nitefy extended
thref Len^b^ Breadth and ^eptb^ who is
a pure Spirit % and therefore Xuch a Soul can*
not be immortals and fach a God cannot knbw^
OK govern otju^ge,
I amfwer^ It may pofllbly be fo: Thefe may
be great Inconfiftcncies j and yet a Man may
itncerely believe them both, who doei not fee
the Inconftftency of them. And if we muft be
condemned to ,HeU for believing Inconfiften*
cies^ then Wo be to every Son and Daughter
of Adam. What Man is there in the World
free from all Error \ And yet every Error
which he holds, is perhaps inconfiftent with
ibme Tntth which he believes : It's hard to
write Anathema upon a Man's Forehead, be-
cauie of fome Inc6nft(iente in bis Opinions^
while he believes all neceflfary Truths, and
pnftiics all the neceilaiy Duties relating to
God and Chrift^ and his own Soul.
You' may perhaps (^jeH and fay. That he
that believes thcScml to be corporeal, byl^on-
lequence does not believe it to be immortal ^
or he that believes God to be infinitely extend*
cd in Length'and Brcadtfi, by Confcquence
docs
ISthnHi td txpiaiH the Trimty: 179
docs not believe God to be a Qiirituai Beings
who can ksiow and jiuU^ human AilRtirs : ami
tlitts ki the fiune manneV hf the CdnCcqtencc
<f [as own Sttppoittions, the Man that holds
thefe [!>odrines may perhaps be proVed to be
ft Brme ^U)d an Athtifi^
1 rtffyy And muft aU ' the Conie4ucnccl
thait can be drawn from the Miftakes <^ ^xif
Man be imputed to that Man as his own O^-
pinions? This Wotild rankx, dreadful Work
Ik the Chriftian Cfadcchi The Armmian
would rechice the Cdlvm^ into BUjjfhemf
mi Jthe^i and IH^ewife the Ci/vit^ thd
Arminimk By this uncharitable Method
eiu:h of them would ix called Athens and
Biajpbentert^ and be utteriy excluded firoM
Oiriftiaa Gommunian by iiich a perVcrft
Fradice as thtst
I would add yet further, diat by fnch uh^
tharitflble Conftmaions as thcfc, Thi^Cart^
Jlim Chriftian mi^ fay^ I can't join ill
Woi^up with Dr. Mtre^ ieuid his Followers!
fbr we have not thcfime (Mjtit efff^otjbif :
I >worthip a God who is a pure Spirit, a pure
ttfinictng Being, witikout Extcnfioa or Di-
ntealkm i but tiiey Worfhtp a Bcii^ infinite*
it extended, i. e^ ii^nitely kmg, broad and
cftep) Tlie Mofifi might oy with the iamt
%cAi I datuiot worfliip with a Cartejum^ fbi
we worihip not the fame Objcft : He adores
a God that is properly in no Place } but I
WvMfhip that tSod Who penerrfRes all Things
And Places, and is expanded thro' all.
N % K<Wlf
1 80 On tie Ifnportahee of any HuiHttn
Now if (Uch Objc&ions as theic are . laA
dulged and fupported^ no two Pcrfons could
join together in any part of Divine Workup
who had fuch different Ideas^ of the Divine^
Eflence or Attributes, left they (houid. ima«-
gine they worfliip two diftinft or different
Deities. And if this were admitted, where
could wc find two Perfons who had fo t%r
a^y the fame Ideas of God as to hold C6m<^
munioii in one Worfhip ?
This wretched Pra&icc of imputing all the
diftant Confequeflces of any Man s Opinions
or Miftakes to him, is quite contrary to out;
Swvom's general Rule^ Matt. 7. 12. fFhat^
you wtmlatkat Men Jbould do toyou^ do ye.
even fo to them. Let thefe Obje^ors be
plea&d to confider that doubtlefs they thenw
(elves in fbme Parts of their Religion are guil*
' ty of fome Errors or Miftakes in their Opi-
nions I, for no Man s Knowledge is pcrfc^ i
and if jttyie Errors, fliould be poflied home to
their utmoft Confequcnces, perhaps they migh^'
terminate in Blsjphemyy Atbetfm^ or mer^t
Nonfenfe : But no Man would be willing tQ
be treated in this manner hipifclf, {viz^ XQ
have aU the utmoft Confcquenccs of his mil*
taken Opinions be imputed to him, therefore
be ought not to treat his Bfothers fo } accord?
A iog to that univerfal Rule, fTkat ye would
that Men Jbould do unto you^ that do ye air
Jo to them.
Now K> apply thefc things to the pselent
-Cafe, Sappofc^
Sdkmto fx^ain tbeTrinitj. i8f
. Strppofe,' for Infbnce, Timm and ^ithus
both believe Chrift to be the true God: but
TifMm fuppofcs him not to be Self ex*
iftent^ becauie he iaith^ he is a Sm^ derived
from the Father by an Eternal Generation.
On the other hand, ^Vi&i;ix believes him to be
^elf-ExiJlenty becaufe he is God. Mow has
^iihus Reafon to (ay, that becauie Timen
doth nor believe the Self Exigence c^ ChM^
therefore by Confeqdence he does not be-
lieve his Divinity? Or, Should T^imon be per-^
mif ted to conclude, that becaufe Vithus be-
lieves the Sclf-Exiftcncc of Chrift, thereibre
by Coniequence he does not believe bis Son-^
Jbi/f Would it be agreeable cither to the
Realbn of a Man, or to the Ctiarity of a
Chrift ian, that thefe two Men Ihould anatbc*
fiiatize' one another, or feclude each other
from C-hriftian Communion becauie cf the
C6flfccjutncc5 of theii^£)pinions, while thev
both profefs ^ mi)ir^3in tliat ye/ks Chrifi is
the Son of G<v^<^dhd hias^ch Conwunion in
and \yith the Etcrn^ t^odhefad, as that both
of thcni profefs him tty ^ true God^ and
^oth pky him Divine' Worft^jpi.
' Now' what I would •infer from hence is
fhts^ that ' itiice the diffeKnt Explications of
the Define of t^e Trinity may be fo abufed
to giv^' fuch Occali^^hs 'for Conteft, where
ChrHlfan$are not wife and charitable, I would
mher exclude all tbei particular Modets
of f xpliiiation from the. 2>riJw of Chrift itm,
•
CoffmunkHy than I wm^ occlude one Ciiri^
ftian from the Cburcb jaf Chrifi. Where a
Man profdTes that there 19. but one (^od, and
tret that Father^ Sm ^md Spirit^ have fuch a
piftindion from each other, and fuch a Com;-^
inunion in and with thi9 09c Godhead as reu^
dcrs them alUfufficient ft>r the Charader^ and
Offices Which they fujlhin i? the Goipel, and
pays proper Honours to them accordingly, I^
would never conftrain hUn to determine any
farther upon thoiie difficult Points , of the
Union and DiJiinitiM of the Sacre^ Three %
of the Self'Exifience^ the Eternal Genera^
tion^ or Eternal Troceffion oi the Son and
Hoi/ Spirit • Nor whether they are t^reo
Natures united in one Godhead, or whether
one individnal Nature onfy.
To fum up the wbole, 'tis evident to me^
that the Holy Scripture itfelf, a^ I have alrea-^
dy proved elfewhece> lays the Strefs of our
Salvation upon a Belief that Chrifi is the;
Meffiah^ the appointed all-fufficient Saviour,
a Truft in the proper Atonement or Sacri*
fice of Chrifi for the Forgivenefs of Sins, a
Dependence on his Gr^ce and Spirit' for L^ht
and Holinels, and a Siihckiiifion to his Govern-
ment, much more than it does upon any prc-
cife and exaft Notions^ or Hypothefes concern^
ing his fDivine and his Human Nature %
even tho' the Union of the %>ivini and the
Hunidn Nature io him are in my Judgement:
ttecefiary to render his Saivatioo compleat.^
Scripture
1
Sciemi to explain tie Triuitjf. 183
Scripture teaches us to concern ourf^lves
about Regeneratim and Orace to be receiv-
ed !from the Bleffe^ ^^irit^ more thai about
the Nature or Ejfinee 0/ that Spirit which
regenerates us. It mjd^es our eternal Intereflr
depend ixpoa the glorious Ch^ra^ers, Offices
and Opevarions c^ the Three Perlbns of the
BteffM Trinity y and our refpefHve Honours
paid to them» rather than upon^ our philoibphi^
Cai and exaft Acquaintance With their Inmoft
ElTence 6r Eflences, and their perfbnal Di*"
ftinftipns. I muft believe tteit the Great God
will' make merciful Allowances to itncere
Souls ' for their diflRrrent Sentiments, or for
their Ignorance and Darknefi in ib (ublime
and myflerious an Article, which almoft all
Parties allow to contain fbme Unknowables
and UnconcQivables in it.
S E C T I O N II.
fV^E T where Gedis pleajedto give greater
^ degrees of Light and Knowledge^ if we
t^m further explain thefe Myfteries of Chri^
Jiianity in clear Ideas and proper Language,
it is apiece of excellent Service done to the
^of^H of thrift.
A 9kar and happy Explication in wiiat man-
, nc£. ^e Father, ^01% and H^ly Spirit are to
be concdLyed as three Te^fonal jigents, and
as having Communion in one Goi&ead^
wcMild carry in it many dedrable Advantages.
N 4 J.
y
1 84}. On the Importance of any Human
X, Th}s: ^pald bc:|ike a Ray of facrcci
Light let into fome of the inoft d^rk and diffi-i
cult Paffagci of the W<?rd of God. This
would hplp us to unfold.in9Xiy Scriptures which
gt pr^fcnt lie fedcd in Oblcucityj i or at leaft
}$, yrould affQcd us the. true Scnfib of feveral
Xcxts which ^yreafon of the various Eicpo-r
fitions of them, have hitherto given but ^ cm*
fertain Sound and' doubtful Notices of Di«
vine Ttutlv It would clear up a large part
of the Word.pf God to our Underftandings^
9nd teach ns to read the facrtd Tranfadipps
of the Fathfft San and Spirit jn th^
Bible with mcsre abundant J^dificatioq*
2* This might teach us to perform oar various^
Putics of A4oratiou, Faith», l^ovp, and Obcf
dicncc to lYitfacred Three^ fb.far as Serif twrt
' requites it^ in a more diftind and rational man-
ner than we have hitherto done. The humble
Chriftian would yicw ^nd iadore his heavenly
Father^ his Saviour and his San^iifier with
much more inward Pleafure, when he fhould
be enabled to do it with much clearier auc^
more eipUcit Ideas of their idiyine Unity and
piftii^dion.
3. Such a happy Explication of the Myftery
of the Blejfed Trinity would vindicate this
poArine ag^inft the Cavils of the Unbeliever
fls well as again(lvthe Scofifbry and Infults of
the prophane^ World* This would make it
appipar how the Son and the iS^/'r// might be
true Cod without injury to the Divine Honour,
QiQodth^'^athet. * 'There
t- . - • « -s
Scheme to explain the Trinity^ 1 8 e
There have been foihe Jintitrinltaraan
yfntct^ who have dcnyM the Po/nbility of
die' Godhead of the Son and Spirit in any
Sffffe or Modus at all i and have preten-
ded to prove that every Model and Manner
of Explication of this DoArine hath fome Ab^
fiyrdity and Inconiiflency belonging to it..
Now it would be certainly of confiderablc
Service to the Truth to exhibit fome Scheme,
fome Manner of Explication to the World,
wherein it is fairly confident with the Rcafon
frf^ Thi/ig$ and the Language of Scripture, tliat
(hie; Sfn and Spirit may have communion in
true Godhead as well as the Father: And
that tho^ there be but one God^ yet the divine
^ames and Attributes may be afcribed to the
Sacred Three^ as having Communion in thi$
one Godhead.
. 4. Ttus would be a.glorious means of vin^
dicating the Tratejiant Religion againll the
Charges which are brought by the Tapijis^
who tell us, that we refofe their Do£^rInc of
Tranfubjtantiatian becaijife it Cec^is Incon*
Meiit to $en(e and Reafon, and yet we be-
lieve the Doftrine of the Trinity which is
charged with the fame Inconfidency. We
often find fault with, them for making the
.Words Mll$€ry and Sipematjural an Aj}lum
and Refuge whereby to fcreen them (elves from
the Charge of a moft abfurd Opinion, that
is, oi Bread becpminf^FleJb^ zndret retaining
jhe Troperties of Bread at t be fame time.
' They
i86 On the Iffiportanci tff ^fiej^ Human
They in the like manner find fault ynth us for
making the famcWords Mj/fteryxad, ^nfer^
natural z. Refuge for our feiveis^ while ve pro^
fcfi Three difiin£t ^erforis in qne God.
I confefs there are many things to be t&ii
and that with great Jufticc, t6 Vindicate this
Conduft of Troreftant Writers in the Doc^
trine of the Trinity^ which ean never Ctvtt
to defend the Toptfb Dbarinc of Tranfk^
ft ant tat ion } for one is a Thtmc or Subjeft
that concerns the deep things of the Divine
Nature ; the other relates biit to Fleih and
Bread, which are Ob)e£^s that fall entirel||^
within the Compa(s of our Sen(es and our
reafoning Powers 5 and Hz can much b^er
judge and determine nji)hat it and what ii
vot a real loiconfiftency in the one than in the
other.
Yet after all it would be a vaft Advantage
in the Defence of our KeDgion againft the AG-
faults of the TMifts^ and it would vindicate'^
Chriftianity moft glorioufly in the Eyes of
JewSy Heathens and all InJUels^ if wi could
find fome plain, eafy^ natural and obvioos
Account of this matter how the Sacred Three
which are reprefciited in Scripture under di£^
tind Perfonal Chara^ers have a communion
in one Godhead.
5. I add farther, that if it were poflible to
exhibit a Scheme of Explication which (honld
be f6 plain, ib eafy, fo agreeable to the light
of Nature, and yet fo happily corre^ndeht
with
Scheme U explain the Trinitjf^ 187
vrith Scripture as to qiptivate the Aflcnt of
the Leiamect and U^nlettned at the very Pkh
Sofal of it, what a glorkms advantage would
le Charch of Cbrifi obtain -bf this meaM
towards its Unity and Peace ! What a Bldfoob
]|£nd would be put to thofefliaraefol Quarrels and
Contentions on this Subjeft, that have in every:
Age more or Icfs divided the Chrifiian World'
^ laid it bleeding with many Wduikdft ^
There arc fome diffieolt parts of our Holy
Religion whiph have been fb far explained by'
dieiinited labours and Prayers of pious and
karncd Men, that Controveriies about thcnflk
ore^ well nigh ceafed and the Dilputes- brought^
to |u end. The humble Believer has been>
enlightened and taught to unde^^d the Ar-^
ticks which he profeflcs : The prophane Ca-^
viller and the fubtil Critick have been baffiol
by the meer Force of Argument (et in a dear
ai)d eafy Li^ : and why may We not hope
for the fame Succefs in this (acred Articic'
bf the Trinitj^ by humble and laborious £n«
quiries into the Word of God^ with a depea-'
dance on the Aids of the Divine Spirit, wha
is pronufed to guide us inte all Truth ?
It muft be acl^nowledgcd indeed, there has
no publick received Scheme been yet fo fuc«
cef^ul to explain this Do^rine but what has
ftveral Difficulties attending it, and has left
roo much room for the Cavil of Unbelievers^
Nor have anf of thefe Schemes fatkhcrto very
Q^uch aiSfted the unlearned Chriftian in the
Fraftice
_ 1 J • »
188 On th$ Importanct of any Human
Praftice of. his. pevotipns^ or bleft him with
much clearer and jufter Ideas of the matter
than his own reading of the Bible had ^vcn
him before.. . •
And it o^uft be confeft alfb with Sorrow
and Shame, f hat foine Writers have inyentcd
or enlarged fpecial Explications of the iacred
Dodrine with too great a NegleA of Scrip-
tore in their Studies, They have afiefted
to be wife in , Words without Ideas. They
have fetfordi. their own Learned Explications
of the DbOiriqe of the Trinit/y in founding
Schoiaftic Phrafps: and hard Words^ with gre^t
aflurancc ; and Jbave helped Men to talk rpuhd*.
ly on this fublimc Subje£): with a great £x*^
uberance and Fluency of fuch Language as has'
been cftablilhr /into Orthodoxy. Thisfacred,
Dodtrine h^ )><^n too often dreft up by Aur
thocs in abundance of I4ftaphyfical Thr^fes
borrowed from the ^optjb Schools ^ but -withn
out any dearer Conceptions of the Truth than
t;heir primitive Predeceflcirs had atta\ne^/br
i^n their mcano: Brethren po0e^ xirith-^
out that learned Language.
But tho' nojttf^g has hitherto been done fo
eiFedualiy a? oqc c^iuld wifli^ io remove . all
Difficulty ap.d Confufu^n, j^t he is a boJd
Man that will venture to Jif^^^ ^v^^I^^ng,
Bar upon cric fervent Prayers and l^umble
S^udy of the Scripture, and upon all v^^ La^
bdurs and Hopes of the ptci<p nt and future
Chrlftian Ages, meerly bccaufe ttie Ag;es pa(^
have
.4
•
Scheme to explain the Irimtyf, 1 891
have not been fkvoorcd with thoie; h;ippy Hints
whereby to. unfold thefe faaed Myfteries^
and. to reconcile the Difficulties that attend
thenL
S E C T I O N III.
J^UT after all^ what foe ver Light at
^Knowledge we may fuppofe our/elves
to have attained in the Explication of this
Jublime ^oHriney we ought not to be over^
folicitous to profelyte other Chriftians to out
particular Scheme s much lefs to impofe it on
4be Confciences of others: We Jbould ever
take €are left by anxious Enquiries into
things lefs necejfary^ wejhquld unhappily di^
vert our/elves or. others from thofe du-
ties ana praSlical Rezards^ which we all
awe to the Father^ Son and Spirit ^ and
which all parties agree to be necejfary to
Salvation.
It is an important I^eflbn both of natural
and revealed Religion^ that we (hould lay out
our greatefi Concern and Zeal on things of
the greateft Confequence : and we have al-
ready proved, that it is of much higher Mo^
ment to wait for divine Bcnefics from the
Sacred Three, and to pay our proper refpe&ive
Honours to the Sacred Three ^ fo far as Scrip*
ture requires it, than to know how far they
are the (amc, and how far they are diftia-
giiifhcd. Indeed when we have arrived at
any
I
190 Oh the Importance of any Hutnart
any £uther Light in feme divine Dbfltinc,
ve ourfctvcs may find greater Clearnel^ of
Thought, with more Eafe, Satisfaction end
Pleafure in the Prance of efpecial Duties }
yet the moft enlightened Perlons ought not
to give unneceflary and onreafonable Diftur-
bance to all thofe who pta^life the fame Da^
ties, tho' they do not attain fo cle^r Iddis at
God may have blcft and favoured them with.
, If wp labour in our Zeal to profclytc^tte
\Leamedto our Scheme, the moft part of thrai
are fo deeply rooted in their old Opinions^
fp unmoveably eftabU(hed in their partica-
iar Forms, fo felf-fatisfied in what they believe.
jfo much prejudiced againft any further Lights
that we (hall probably do nothing but awaken
their learned Anger, to fix the Brand c^ He*
Tijy upon us, and to overwhelm ttke Hints of
any brighter Difcovery with ClamoursL and
hard Names^ and drown them in Noife ^and
Darknefs.
If we are too folicitou^ to pcrfuade the tm-
learned Chrifiian to come into any better
Explication of this Do^rine tlian he has learnt
\n his younger Years, we have the fame huge
Prejudices tQ encounter here as in the katned
tVwldi nor can we hope for mudi better
Succcfs, if we attempt to change his ancient
Opinion by a hafty and induftrious Zeal. Hard
Names and .Reproaches are Weapons ever at
hand, and common both to the Wife 9nd the
tJnwife, the Greek and the 'Barbarian. Th€
vulgar Chriftian is as expert at them as th<
Scholar. Befidesj
>
•I
Scheme to explain the Ttinity. k^k
Bdidesy if he be a Perfon of weaker Uti«
derftanding whom we tddrefs with our new
Explication^ and we fet ourfclves tiard ae
work to fhake his old Notions^ but in the
mere Modus of things, we may happen to
unhinge him, as it were, and throw ' him off
from his Center } we may imbarrafs his Mind
With inward Contcfts, which may be too hard
for him j and we may tempt him to lay out
too many of his Thoughts and Hours on
fome particular Educations of this Doc-
trine, on the Subjtance of which he had
long before built his pious Pradices and De^
votions, tho' mingled with fome innocent
Miftakes,
Yet thefe accidental Inconveniences are not
a fuffident realbn for out fupine and perpe^
tual Contentment with confuted Sentiments
and unintelligible Speeches about tht Modus
of facred Truths, if dearer Ideas arc any
ways attainable. There are juft and ilrong
Motives that may excite us to fearch into the
deep things of God, and to propose all our
Improvements in Knowledge, to the World
ajid the Church, tho' there are no Reafons or
Motives fufficient to impel us to impofe our
Improved Notions on others, or to rwife
Contehtions and Quarrels on the account of
them.
All our particular Illufiratians therefore;
or clearer Conceptions of this fublime Doc*
ttthc which God at any time may have favourc<i
ul
